Skip to main content

Full text of "A compendium of Methodism : embracing the history and present condition of its various branches in all countries; with a defence of its doctrinal, governmental, and prudential peculiarities"

See other formats 


1MI 


J]©[.K1W   wrr^CEV. 


COMPENDIUM  OF  METHODISM: 


EMBRACING 


THE  HISTORY  AND  PRESENT  CONDITION  OF  ITS  VARIOUS 
BRANCHES  IN  ALL  COUNTRIES; 


WITH 


k  DEFENCE  OF  ITS  DOCTRINAL,  GOVERNMENTAL, 
AND  PRUDENTIAL  PECULIARITIES. 


By  Rev.  JAMES  PORTER,  D.  D., 

A1TTHOB  OK  "THE  TEUE  EVANGELIST,"   "  REVIVALS   OF  EELIGION,"  ETC. 


"Prove  all  things;  hold  fast  that  which  Is  good." — Paid, 


SEVENTEENTH    THOUSAND. 


NEW  YORK: 
NELSON     &    PHILLIPS. 

CINCINNATI:    HITCHCOCK  &  WALDEN. 


Entered  according  to  an  Act  of  Congress,  in  iae  year  1861, 

in    the    Clerk's    Office   of  the  District  Court   of  che   District   of 

Massachusetts. 


PREFACE. 


In  offering  this  volume  to  his  Wesleyan  brethren,  the  author 
deems  it  appropriate  to  mention  some  of  the  considerations  that 
have  influenced  him  in  its  publication.  One  is,  that  many  of  the 
difficulties  which  have  occurred  in  the  church  owe  their  existence 
to  misapprehension.  Most  of  the  attempts  at  revolution  are  attrib- 
utable to  this  cause.  Had  the  reformers  been  better  acquainted 
with  the  various  church  arrangements  of  different  sects,  and 
especially  of  their  own,  they  would  have  remained  quiet  and 
useful  members.  But  they  imagined  evils  that  never  existed,  and 
conceived  beautiful  schemes,  that,  in  their  opinion,  would  open  a 
better  era ;  not  knowing  that  similar  experiments  had  repeatedly 
proved  unsuccessful  in  abler  hands.  Besides,  many  fail  to  work 
our  plan  as  effectually  as  they  might,  for  the  want  of  a  proper 
understanding  and  appreciation  of  it.  And  to  this  we  may  add, 
that  much  of  the  prejudice  of  other  sects  against  us  is  attributable 
to  the  same  general  cause.  They  have  no  just  conception  either 
of  our  system  or  their  own,  and  know  little  of  our  operations  or 
success. 

The  object  of  the  writer  has  been  to  adapt  himself  to  this  state 
of  things,  and  present  a  view  of  the  whole  subject,  sufficiently  full 
and  comprehensive  to  supply  the  information  necessary,  in  a  single 
volume  of  moderate  size  and  expense.  If  he  has  succeeded  as  ha 
intended,  the  thousands  of  young  people  who  annually  join  us  on 
trial,  will  be  able,  by  reading,  it,  to  get  quite  an  idea  of  our  his- 
tory, doctrines,  government,  and  prudential  economy,  —  the  points 
of  difference  among  Methodists,  —  and  the  grounds  of  their  dis- 
sent from  older  denominations.      Thus  they  will  be  prepared,  on 

3 


PREFACE. 


graduating  to  full  connection,  to  give  a  reason  for  their  preference, 
and  to  maintain  our  peculiarities  against  the  popular  prejudices 
with  which  they  may  be  assailed.  Should  other  sects  happen  to 
read  it,  we  trust  it  may  rectify  their  misconceptions,  and  lead  to 
that  charitable  consideration  of  our  claims  to  which  we  are  entitled. 
The  materials  for  the  work  have  been  gathered  from  the  most 
authentic  sources.  We  have  derived  particular  assistance  from 
the  Life  of  Mr.  Wesley,  and  his  Works ;  Grinnod's  Compendium  ; 
Dr.  Bangs'  "  History  of  the  M.  E.  Church,"  and  "  Original 
Church  of  Christ,"  and  Stevens'  "  Church  Polity."  For  the 
statistics  we  are  considerably  indebted  to  Rev.  William  Butler, 
author  of  a  popular  Missionary  Chart  recently  issued.  They  have 
cost  us  great  labor  and  perplexity,  but  we  are  quite  sure  that 
they  form  the  most  perfect  exhibit  of  Methodism  ever  published. 
There  is,  however,  a  little  disparity  between  the  tabular  views  on 
page  194  and  some  of  the  numbers  given  in  the  preceding  pages. 
This  is  attributable  to  the  fact  that  the  table  was  the  last  thing 
stereotyped,  and  gives  the  statistics  for  1851  in  the  cases  referred 
to,  instead  of  those  for  1850.  The  chapter  of  official  decisions 
has  been  transcribed  from  books,  periodicals,  conference  journals, 
and  private  manuscripts.  Our  aim  has  been  to  portray  Methodism 
in  its  true  character  and  relations — not  to  mend  it.  However 
successful  the  effort  may  prove,  it  cannot  exceed  the  author's  high 
sense  of  the  intrinsic  excellence  of  the  system,  or  of  the  obliga- 
tions of  society  to  it  for  the  civil  and  religious  privileges  it  enjoys. 
Finally,  we  commend  the  work  to  the  kind  examination  of  all 
Methodists.  Please  to  read  it  carefully,  and  lend  it  to  your  prej- 
udiced neighbors.  It  may  correct  some  of  their  errors,  and  pro- 
mote better  feelings.  If  any  are  thinking  to  leave  us  and  enter 
into  other  church  relations,  it  may  lead  them  to  inquire  where  they 
are  more  needed,  or  can  be  more  useful.  May  the  divine  presence 
accompany  it,  and  make  it  the  instrument  of  good  to  many  souls 

Boston,  Sept.  1,  1851.  THE   AUTHOB. 


CONTENTS. 


PART     FIRST. 

HISTORICAL    SKETCH    OF    METHODISM   FROM   ITS   RISE   TO   THE 

PRESENT     TIME. 
CHAP.  PAflK. 

I.  —  The  Origin  of  Methodist  Societies,  13 

II.  —  Early  Progress  of  Methodism,  giving  the  origin  of  several  of  its 

peculiarities,  •       81 

III.  —  The  First  Conference,  with  the  trials  and  success  that  followed,      61 

IV.  —  The  Calvinistic  Controversy,  the  Deed  of  Settlement,  and  Mr. 

Wesley's  standing  in  the  country,  .   .       76 

V.  —  Difficulties  about  the  Sacraments,  "Plan  of  Pacification,"  and 

Missionary  Operations,  ...  88 

VI.  —  Wesleyan  Schools  and  Funds,  100 

VII.  —  Secessions  from  the  Wesleyan  Connection ;  their  principles,  his- 
tory, and  present  condition,  .  113 
VEIL  —  Origin  of  Methodism  in  America,  126 
IX.  —  The  First  General  Conference,  with  numerous  historical  events 

which  occurred  previous  to  1820,  137 

X.  —  Improvements,  Defections,  and  Successes  in  the  Methodist  Epis- 
copal Church,  previous  to  1840,  162 
XI.  —  Great  Revival  of  Religion  —  Anti-Slavery  Secession  —  and  the 

Present  State  of  Methodism  throughout  the  world,  172 

PART    SECOND 

DOCTRINAL  VIEWS  OF  METHODISTS  AS  DISTINGUISHED   FROM   THOSE 

OF   OTHER   DENOMINATIONS. 

I.  —  Points  of  Agreement,  195 

II.  —  The  Character  and  History  of  certain  Sentiments  with  which 

Methodists  have  been  most  in  collision,  .  208 

III.  —  Predestination,  ....     226 

5 


0  CONTENTS. 

chap.  pagb. 

IV.  — Free  Grace  and  Free  Will,  23ft 

V.  —  The  New  Birth,  with  its  means  and  manifestations,  245 

VT.  —  Christian  Perfection,  266 

VII.  —  "  Perseverance  of  the  Saints,"  272 

VTII.  —  The  Saoraments, •  •       •             284 

PART    THIRD 

OP    GOVERNMENT,    PARTICULARLY    THAT    OF    THE    METHODIST    EPIS- 
COPAL  CHURCH. 

I.  —  A  General  Exhibit  of  Different  Systems,  293 
II.  —  The  Government  of  the  Methodist  Episcopal  Church,  its  Officers 

and  Judicatories,  804 

HI.  —  Methodist  Episcopacy,  both  Scriptural  and  Wesleyan,  328 

IV.  —  Methodist  Episcopacy,  with  its  powers  and  appendages,  neces- 
sary to  itinerancy,  344 

V.  —  The  Government  of  the  M.  E.  Church  well  balanced — its  dangers 

and  securities,  363 

VI.  —  The  Government  of  the  M.  E.  Church  contrasted  with  other 

systems,        ...          .                     .              .  385 

VII.  —  Disciplinary  Questions  officially  decided,  407 

PART    FOURTH. 

PRUDENTIAL     ARRANGEMENTS     PECULIAR     TO    DIFFERENT    SECTS     OP 

WESLETANS. 

I.  —  Manner  of  Receiving  Members,                    .  .                   426 

II.  —  Lay  Preachers  and  our  style  of  Preaching  defended,  432 
HI.  — Itinerancy  both  "  Lawful  and  Expedient,"  440 
IV  —  Distinctive  Social  Meetings  vindicated,  457 

V.  —  Camp  Meetings — objections  to  them  answered,  and  the  grounds 

of  their  defence  stated,  468 

VI.  —  Forms  of  Worship  and  Modes  of  Usefulness  not  generally  main- 

tained by  other  denominations,  480 

TO  —  Miscellaneous  Peculiarities,  embracing  our  general  appearance 

dress,  audible  responses,  &c, .  .  .     497 


INDEX  OF   SUBJECTS. 


Apostolic  Succession,  popish  notions  of,  false,  323  —  330. 
Atonement,  objects  of,  205.     Universal,  228,  238,  239. 
Asbury,  Francis,  129,  132,  135,  137,  140.     His  death,  147, 
148. 

Bishops,  title  of,   138.      Powers  opposed,  139 — 142.      Utility 

of,  345  —  349.      Soule  and  Hedding,  156.     Andrews,  182. 

Wesley  a  bishop,  331—334.   351.      Duties  of,  366.     Respon- 

sibilities  of,  367  —  372.     Own  no  meeting-houses,  315. 
Baptists,  origin  of,  189.     Name  of,  208.     Give  no  letters,  430. 
Baptism,  obligations  of,   285.     Nature  of,  286.      Subjects  of, 

287.    Mode  of,  289.— 290,  291. 
Books,    effects  of  reading  good  ones,    14,   18.      Provided  for 

preachers,  69,  70. 
Band  Meetings,  history  and  benefits  of,  50.     Present  state  of, 

460. 
Book  Concern,  139.  152.     History  of,  160—161.     Burned, 

161.     Capital  of,  162.  316. 

Calvinism,  its  influence,  38,  39,  79.  Resisted,  77,  78.  Modi 
fied,  144.  History  of,  208—224.  Its  foreknowledge,  231. 
Natural  ability,  233. 

Call  to  Preach,  42,  44,  101,  102,  432,  433,  453. 

Camp  Meetings,  origin  of,  146,  150     Defended,  468 — 479. 

7 


C  INDEX   OF   SUBJECTS. 

Church,  the  M.  E.,  organized,  135.     Receiving  members,  426. 

Withdrawing  from,  424.     Receiving  in  full,  429— from  other 

sects,  430. 
Class    Meetings,   origin  of,  47,  48.      Defence  of,  458,  459 

Leaders  of,  309. 
Colleges,  our  first,  137.     Asbury,  burned,  149.     Madison,  156. 

Present  state  of,  187. 
Coke,  Dr.,  in  charge  of  missions,  93.      Ordained,  132 — 13^ 

Death  of,  94. 
Congregationalists,  age  of,  189.     Name  of,  208.     Government 

of,  387—390.  393—398,  403. 
Conferences,  the  first,  61 — second,  62.  78.     First  in  Amerioa, 

130,  of  1784,  135.     General,  138—143.     Canada,  151,  166, 

167.     District,  154.     Annual,  407.     Quarterly,  321.     Right* 

of,  177 
Chapels,    how  settled,   34.     Building  committee,  107      Fund, 

106.     Rules  concerning,  108,  312. 
Conviction,  how  wrought,  246.     Wesley's,  14,  22,  25.     Effects 

of,  247.     An  essential  element  of,  248. 
Conversion,  what,  253.      Instantaneous,  253.      How  known, 

254. 

Deacons,  how  constituted  and  duties  of,  304. 

Deed  of  Declaration,   80.      Its  objects,  81,  82.      Opposed, 

81—83.     Its  influence,  85.     Our  deed,  314. 
Delegates  to  General  Conference,  142.     Exchange  of,  with 

other  bodies,  155,  166. 
Discipline  the  first,  62.     Questions  in  relation  to,  407 425. 

Episcopacy,   Asbury's  construction  of,  137.     Our's  Scriptural, 
324— 339,— Wesleyan,  331— 343,— its  powers,  366—372. 

Faith,  beginning  of,  249.     Its  progress,  250.     Its  prevailing 

act,  252.     Its  result,  253. 
Financial  Plan,  71.     Its  influence,  98,  99,  1Q5 — 110.     Re- 

marks  on,  111.     Our  own,  378. 


INDEX   OF   SUBJECTS.  9 

Fletcher,  John,  account  of  religion,  76.  Checks  cf,  78.  How 
esteemed,  79. 

Free  Grace  and  Free  Will,  what,  236 — 238.  Results  of, 
239.     Defence  of,  240—244. 

Funds,,  contingent,  104.  Children's,  105.  Chapel,  106.  Aux- 
iliary, 108—112.     Chartered,  146.     Centenary,  159,  194. 

God,  perfections  of,  203.     Foreknowledge  of,  231,  232.     Glory 

of,  240. 
Government,   Church,   systems    of,    293 — 303.      Civil,   295. 

Ecclesiastical,   297,  the   best,   317       Our  judicatories,    318. 

Well  balanced,  363.     Safe,  369,  383.     Contrasted,  385.     Its 

legislation,    398 — -jurisprudence,    400.      Protects  individuals, 

402,  406.     Change  of,  proposed,  139—142. 

Independents,  origin  of,  188,  297,  301 — 303.     Government  of, 

400,  406. 
Ireland,  visited,  72.     Conferences  held  in,   93.     Statistics  of, 

194. 
Itinerancy,  popular,   344.      Arrangements  of,   345.      Lawful, 

440.     Expedient,  441.     Objections  to,  452. 

Jurisprudence,  400 — 406.     Questions  of,  settled,  407—425. 

Kneeling,  defended,  480,  481.  Effect  of,  482.  In  Church, 
482,  483. 

Love-Feasts,  origin  of,  50.     Explained  and  defended,  461 — 464. 

Man,  fall  and  depravity  of,  204,  219.     Present  state  of,  239. 
Maxfield,  Thomas,   began  to  preach,  41.     Became  a  fanatic, 

74,  75. 
Meetings,  watch,  48,  49,  464.      Four-days',  157      Quarterly, 

357,  359.     Prayer,  484. 
Meeting-Houses,  the  first,  34 — in  America,  128.     Free,  152. 

Pewed,  153. 


10  INDEX   OF    SUBJECTS. 

Members,  how  received,  426 — 431.     Protected  from  oppression, 
369—384.     Duty  to  their  preachers  and  society,  380—382. 

Methodists,  name  of,  19,  30.  Success  of,  35.  Troubles  of,  37 
Kules  of,  adopted,  37.  Die  well,  46.  Persecuted,  52—60 
Strictness  of,  66.  Must  give  offence,  67.  Greatest  Dbstaeles 
of,  74.  In  Scotland,  78 — America,  80.  Increase  of,  86, 
154.  In  Europe,  96— stability  of,  97.  In  New  York,  126, 
130,  131.  In  1784,  &c,  139.  In  New  England,  143— 
their  early  conflicts,  145.  At  the  death  of  Asbury,  148.  In 
England  and  America  contrasted,  155.  In  1839,  160.  De- 
crease of,  174,  187  Statistics  of,  194.  Doctrines  of, 
195 — 207.  Government  of,  Episcopal,  304.  Calvinistic,  113. 
Doctrinally  one,  114.  New  Connection,  114.  Primitive, 
115.  Bryanite,  116.  Primitive  Wesleyan,  116.  Independ- 
ent, 117.  Warrenite,  118.  Episcopal,  Canada,  120.  Afri- 
can, 163.  Reformed,  162.  Stilwell,  165.  Protestant, 
167  —  171.  Wesleyan,  177  —  181.  Episcopal,  South, 
182 — 186.  British,  trouble  of,  120 — 125.  Appearance  of, 
497.  Yiews  of  dress,  498.  Audible  responses  of,  defended, 
498—501. 

Methodism,  origin  of,  30.  Its  comparative  success,  189,  190 — 
the  cause  of  it,  190 — 192.  Present  state  of,  194.  Assailed 
doctrinally,  219. 

Ministers,  authority  of,  386.  Powers  curtailed,  387 — defended, 
389—398. 

Missions,  the  first,  93.  New  measures,  94,  95.  State  of,  96, 
187.  To  America,  128,  129— Liberia,  156.  Aided  by  a 
secretary,  316.     Collections  for,  194. 

New  Birth,  28,  206.  Implies  what,  253.  Instantaneous,  254. 
Evidence  of,  254. 

Ordinations,  at  the  first,  92,  93.     By  Mr.  Wesley,  135  335. 

Perfection,  Christian,  what  not,  256 — what,  260.  Is  religion 
266.     Attainable,  269.  ' 

Periodicals,  magazines  published,  149.     First  papers,  156  157 


INDEX   OF   SUBJECTS.  11 

Perseverance  of  the  Saints,  Calvinistic  notions  of,  refuted, 
272—283.     Doctrine  dangerous,  283. 

Pb edestination,  sermon  on,  38.     Objections  to,  225 — 235. 

Preachers,  church,  no  shepherds,  40.  Origin  of  lay,  36,  41,  432. 
Efficiency  of,  42.  Approved  by  Wesley,  42.  John  Nelson, 
43.  Only  skilled  in  first  principles,  68.  Sufferings  of,  72. 
Effects  of  their  poverty,  98.  Worn  out,  108,  109.  Capt. 
Webb,  127,  129.  Powers  of,  safe,  372— how  checked,  377 
Eights  of,  386.  405.  In  charge,  414.  Philip  Embury,  127. 
Local,  308.  408—414. 

Preaching,  of  laymen,  36,  42,  43.  Success  of,  46,  133.  Ex- 
temporaneous, 51,  436 — 439. 

Presiding  Elders,  changes  proposed,  141.  Sub-bishops,  307. 
Necessary,  351.  Right  style  of,  357.  Expense  of,  358. 
Powers  of,  safe,  370.     Questions  relating  to,  408 — 414. 

Priest,  Elder,  and  Bishop,  one,  327 — 331. 

Presbyterians,  189.  Government  of,  300,  301.  399.  Prefer- 
able to  Independency,  404. 

Romanists,  government  of,  297,  298. 

Sacraments,  difficulties  concerning,  88.  Allowed  by  Wesleyans, 
90,  92.     Views  of,  284— 292— in  America,  132. 

Scriptures,  true,  196.     Inspired,  197 — 203. 

Seminaries,  the  first,  149.     Present  number  of,  188. 

Secessions,  38.  Under  Maxfield,  74— O'Kelley,  139— Brett, 
162.  African,  163.  Under  Stilwell,  165.  The  Protestant, 
167—170.  The  Wesleyan,  166—180.  The  Church  South, 
181—186.     See  Methodists. 

Schools,  Kingswood,  70.  Others,  95.  For  preachers,  101, 
102.     For  preachers'  sons,  102,  103.     Sunday,  &c,  103,  194. 

Sivging,  peculiar,  491.  Wesley's  views,  492.  At  camp  meet- 
ings, 493. 

f  \cieties,    tract,  formed,   148.      Missionary  and  Bible,   150 
Sabbath  School,  157 


12  INDEX   OF   SUBJECTS 


Slavery,  attacked,  133.     Discussion  of,  revived,  175— continued, 

176. 
Speaking,  in  meeting,  485.     Women  speaking,  487 — 491. 
Stewards,  how  instructed,  71.     What,  811. 
Superintendents,  our  first,  129.     How  ordained,  135.     Called 

bishops,  138.     Wesley's  objection  to  the  title,  342,  343. 

Tickets,  quarterly,  49.     Advantages  of,  50. 
Trustees,  34.     Measures  of,  82,  90.     Plan  to  assist  the,  106. 
What,  312—316. 

Wesley,  John,  birth  and  education,  13,  14.  Awakened,  14,  22, 
25.  Ordained,  15,  16.  Regard  for  his  parents,  15,  20.  His 
consecration  to  God,  17,  18.  Found  congenial  spirits,  18. 
Called  Methodist,  19.  Missionary,  20  —  23.  Converted, 
28—31.  Regard  for  Mr.  Whitefield,  39.  Mobbed,  53—60. 
Reasoned  with  the  clergy,  63.  Advice  to  his  followers,  66. 
Travels,  68.  Aims  to  improve  the  preachers,  69.  Complained 
of,  73.  His  deed,  80.  Letter  to  the  Conference,  84.  Death 
of,  86.  Care  for  America,  128.  A  bishop,  333,  334.  Vin- 
dicated, 331—339. 

Wesley,  Charles,  opposed  his  brother,  26.  Converted,  27. 
Preached  in  the  streets,  36.  Inclination  to  the  Moravians,  44, 
45. 

Whitefield,  united  with  Wesley,  18.  Returned  from  America, 
33.  Preached  in  the  fields,  33.  The  results,  34.  Turned 
CaJvinist,  37      Affection  for  Wesley,  39,  40.     Methodists,  113 


PAET  FIRST. 

HISTORICAL   SKETCH   OF   METHODISM   FROM   ITS 
RISE  TO   THE  PRESENT  TIME. 


CHAPTER   1. 

THE   ORIGIN   OF   METHODIST   SOCIETIES. 

The  Rev.  John  Wesley,  the  distinguished  founder  of 
Methodism,  was  born  at  Epworth,  in  England,  in  the  year 
of  our  Lord  1703,  0.  S.  If  others  have  been  more  fortu- 
nate in  respect  to  the  secular  wealth  and  honor  of  their 
pedigree,  few  have  had  equal  facilities  for  a  thorough  educa- 
tion. His  father,  Rev.  Samuel  Wesley,  was  a  man  of  great 
practical  wisdom  and  piety,  and  spared  no  pains  to  train  his 
children  for  the  highest  attainments  in  knowledge  and 
virtue.  His  mother,  Susannah  Wesley,  was  a  woman  of 
extraordinary  worth.  She  was  the  daughter  of  Dr.  Samuel 
Annesley,  and  inherited  much  of  his  genius.  Her  educa- 
tion, and  deep  concern  for  the  welfare  of  her  children, 
endowed  hex  with  superior  qualifications  to  fit  them  for 
distinction  in  the  ranks  of  usefulness  and  honor. 

United  in  piety  and  solicitude  for  the  proper  training  of 
their  offspring,  these  parents  early  impressed  them  with  senti- 
ments of  reverence  for  the  Author  of  their  being.  At  the 
age  of  eleven  John  was  placed  under  that  eminent  scholar, 
Dr.  Walker,  Principal  of  the  Charter-house  School.     Here 


14  COMPENDIUM    OF   METHODISM. 

he  had  some  rather  severe  experience,  though  a  favorite  with 
his  tutors  ;  but  such  was  his  application,  at  the  age  of  six- 
teen, he  was  elected  to  Christ's  Church,  Oxford.  Here  he 
was  placed  under  Dr.  Wigan,  a  gentleman  of  great  classical 
knowledge,  and  pursued  his  studies  with  much  energy.  His 
natural  temper,  it  is  said,  was  gay  and  sprightly,  with  a 
turn  for  wit  and  humor.  Mr.  Babcock  observes  of  him, 
that  "  when  he  was  about  twenty-one  years  of  age  he 
appeared  the  very  sensible  and  acute  theologian,  —  a  young 
fellow  of  the  finest  classical  taste,  of  the  most  liberal  and 
manly  sentiments.  His  perfect  knowledge  of  the  classics 
gave  a  smooth  polish  to  his  wit,  and  an  air  of  superior 
elegance  to  all  his  compositions." 

Being  about  tc  enter  into  deacon's  orders,  his  attention 
was  called  to  the  nature  and  importance  of  the  work,  and 
the  motives  and  qualifications  necessary  to  its  successful 
prosecution.  Reflection  led  to  some  just  perception  of  the 
magnitude  of  the  undertaking,  and  that  to  farther  investi- 
gation. He  now  began  to  study  divinity  with  a  new  zest, 
and  became  more  anxious  than  ever  to  enter  into  orders. 
Some  of  the  books  that  occupied  his  attention  were  among 
the  most  spiritual  and  heart-searching  of  the  age,  such  as 
"  The  Imitation  of  Christ"  by  Kempis,  and  Bishop  Tay- 
lor's "  Rules  of  Holy  Living  and  Dying."  These  made  a 
deep  impression,  and  aroused  his  whole  soul  to  the  subject. 
If  Kempis  and  Taylor  were  right,  he  was  wrong.  In  his 
extremity,  like  a  true  son,  not  spoilt  by  a  college  course  he 
wrote  to  his  parents,  stating  his  difficulties,  and  received 
very  able  and  interesting  responses  from  each  of  them. 
This  correspondence  drew  out  the  best  thoughts  of  both 
pupil  and  teachers;  but  while  it  indicates  deep  interest  in 
the  subject  of  religion  generally,  it  betrays  a  want  of  knowl- 
edge and  experience  in  salvation  by  faith. 


ORIGIN   OF   METHODIST   SOCIETIES.  15 

Having  fully  prepared  himself  for  the  holy  office,  accord- 
ing to  the  standard  of  the  age,  he  was  ordained  deacon  on 
the  19th  of  September,  1725,  by  Dr.  Potter,  then  Bishop 
of  Oxford.  This  only  increased  his  interest  in  the  study 
of  divinity  and  the  classics,  and  such  became  his  standing 
for  character  and  learning  that,  on  the  17th  of  March, 
1726,  he  was  elected  Fellow  of  Lincoln  College,  an  appoint- 
ment of  no  inconsiderable  honor  or  profit,  and  one  that  was 
not  without  its  influence  on  the  work  for  which  Providence 
was  preparing  the  way. 

The  following  summer  he  spent  at  Epworth  and  Wroote, 
reading  prayers,  preaching  twice  on  the  Sabbath,  and  other- 
wise assisting  his  father  in  the  various  duties  of  his  parish. 
This  situation  was  highly  favorable  to  his  interests,  not  only 
as  it  gave  him  an  opportunity  to  cultivate  the  pastoral  office 
under  the  paternal  tuition  of  an  experienced  master,  but  to 
mature  his  knowledge  of  experimental  and  practical  theology 
by  frequent  conversations  with  his  esteemed  parents,  which  he 
did  not  fail  to  improve.  On  the  21st  of  September  he  returned 
to  Oxford,  and  was  soon  chosen  Greek  Lecturer  and  Mode 
rator  of  the  classes,  though  but  little  more  than  twenty-three 
years  of  age,  and  not  yet  advanced  to  the  Master's  degree. 

His  advancement  in  religious  tendencies  was  not  less 
marked.  Writing  to  his  mother  about  this  time,  he  says : 
"  The  conversation  of  one  or  two  persons  whom  you  may 
have  heard  me  speak  of  (I  hope  never  without  gratitude) 
first  took  off  my  relish  for  most  other  pleasures,  so  far  that  I 
despised  them  in  comparison  of  that.  I  have  since  proceeded 
a  step  farther,  to  slight  them  absolutely.  And  I  am  so 
little  at  present  in  love  with  even  company,  the  most  elegant 
entertainment  next  to  books,  that,  unless  the  persons  have  a 
religious  turn  of  thought,  I  am  much  better  pleased  without 
them.     1  think  it  is  the  settled  temper  of  my  soul,  that  I 


16  COMPENDIUM    OP   METHODISM. 

should  prefer,  at  least  for  some  time,  such  retirement  aa 
would  seclude  me  from  all  the  world,  to  the  station  I  am 
now  in.  Not  that  this  is  by  any  means  unpleasant  to  me, 
but  I  imagine  it  would  be  more  improving  to  be  in  a  place 
where  I  might  confirm  or  implant  in  my  mind  what  habits  I 
would,  without  interruption,  before  the  flexibility  of  youth  is 
over." 

How  to  dispDse  of  himself  in  accordance  with  these 
predilections  was  not  easy  to  determine.  He  first  thought 
of  a  school  in  Yorkshire,  which  fell  into  the  hands  of  another 
who  stepped  in  before  him.  His  father,  having  two  livings, 
and  not  finding  it  convenient  to  obtain  an  assistant  to  his 
mind,  now  invited  him  to  become  his  curate,  which  he  did. 
In  July,  1728,  he  was  inducted  into  the  office  of  priest,  and 
soon  after  left  his  curacy  at  the  call  of  the  rector  of  his 
college,  and  returned  to  Oxford.  Here  he  found  his  brother 
Charles  standing  vigorously  up  against  the  tide  of  infidelity 
which  was  setting  in  upon  the  students  on  all  sides,  and 
united  with  him  in  the  pursuit  of  learning,  and  in  doing 
good.  Besides  attending  to  the  duties  of  his  office,  he 
became  tutor  to  various  pupils  placed  under  his  care,  and 
labored  assiduously  for  their  welfare.  His  address  to  the 
tutors  of  the  university  indicates  the  objects  and  spirit  of  his 
endeavors.  "  Ye  venerable  men,"  said  he,  "  who  are  more 
especially  called  to  form  the  tender  minds  of  youth,  to  dispel 
thence  the  shades  of  ignorance  and  error,  and  train  them 
up  to  be  wise  unto  salvation ;  are  you  filled  with  the  Holy 
Ghost?  With  all  those  fruits  of  the  Spirit  which  your 
important  office  so  indispensably  requires  ?  Is  your  heart 
whole  with  God  ?  Full  of  love  and  zeal  to  set  up  his  king- 
dom on  earth?  Do  you  continually  remind  those  under 
your  care  that  the  one  rational  end  of  all  our  studies  is  to 
knaw,  love,  and  serve  the  only  true  God,  and  Jesus  Christ 


ORIGIN    OF   METHODIST    SOCIETIES.  IT 

whom  he  hath  sent  ?  Do  you  inculcate  upon  them,  day  by 
day,  that  love  alone  never  faileth  ?  Whereas,  '  whether 
there  be  tongues,  they  shall  fail,'  or  philosophical  knowledge, 
1  it  shall  vanish  away ; '  and  that  without  love  all  learning 
is  splendid  ignorance,  pompous  folly,  vexation  of  spirit  ? 
Has  all  you  teach  an  actual  tendency  to  the  love  of  God, 
and  all  mankind  for  his  sake  ?  Have  you  an  eye  to  this  end 
in  whatsoever  you  prescribe  touching  the  kind,  the  manner, 
and  the  measure  of  their  studies  ;  desiring  and  laboring  that 
wherever  the  lot  of  these  young  soldiers  of  Christ  is  cast 
they  may  be  so  many  burning  and  shining  lights,  adorning 
the  gospel  of  Christ  in  all  things  ?  And  permit  me  to  ask, 
do  you  put  forth  all  your  strength  in  the  vast  work  you  have 
undertaken  ?  Do  you  labor  herein  with  all  your  might  ? 
Exerting  every  faculty  of  the  soul  ?  Using  every  talent 
which  God  hath  lent  you,  and  that  to  the  uttermost  of  your 
power  ?  " 

The  process  by  which  his  mind  had  reached  this  intensity 
of  religious  devotion  is  best  stated  in  his  own  words,  which 
are  as  follows :  "In  the  year  1725,  being  in  the  twenty- 
third  year  of  my  age,  I  met  with  Bishop  Taylor's  '  Mules 
and  Exercises  of  Holy  Living  and  Dying.'  In  reading 
several  parts  of  this  book,  I  was  exceedingly  affected  with 
that  part  in  particular  which  relates  to  purity  of  intention. 
Instantly  I  resolved  to  dedicate  all  my  life  to  God :  all  my 
thoughts,  and  words,  and  actions:  being  thoroughly  con- 
vinced there  was  no  medium,  but  that  every  part  of  my  life 
must  either  be  a  sacrifice  to  God,  or  to  myself,  that  is,  in 
effect,  to  the  devil. 

"  In  the  year  1726  I  met  with  '  Kempis's  Christian 
Pattern.''  The  nature  and  extent  of  inward  religion,  the 
religion  of  the  heart,  now  appeared  to  me  in  a  stronger 
light   than   ever   it   had   done  before.     I  saw  that  giving 


18  COMPENDIUM   OF   METHODISM. 

even  all  my  life  to  God,  would  profit  rne  nothing,  unless  I 
gave  my  heart,  yea,  all  my  heart,  to  him.  I  saw  that  sim- 
plicity of  intention,  and  purity  of  affection,  one  design  in  all 
we  speak  or  do,  and  one  desire,  ruling  all  our  tempers,  are 
indeed  the  wings  of  the  soul,  without  which  we  can  never 
ascend  to  the  mount  of  God. 

"  A  year  or  two  after,  Mr.  Law's  '  Christian  Perfection ' 
and  l  Serious  Call '  were  put  into  my  hands.  These  con- 
vinced me  more  than  ever  of  the  absolute  impossibility  of 
being  half  a  Christian.  And  I  determined  through  his 
grace  to  be  all  devoted  to  God,  to  give  him  all  my  soul,  my 
body,  and  my  substance.  In  1729  I  began  not  only  to 
read,  but  to  study  the  Bible,  as  the  one,  the  only,  standard 
of  truth,  and  the  only  model  of  pure  religion.  Hence  I 
saw,  in  a  clearer  light,  the  indispensable  necessity  of  having 
the  mind  which  was  in  Christ,  and  of  walking  as  Christ  also 
walked ;  even  of  having,  not  some  part  only,  but  all  the 
mind  which  was  in  him,  and  of  walking  as  he  walked,  not 
only  in  many,  or  in  most  respects,  but  in  all  things.  And 
this  was  the  light  wherein  at  this  time  I  generally  consid 
ered  religion,  as  a  uniform  following  of  Christ,  an  entire 
inward  and  outward  conformity  to  our  Master." 

Under  these  convictions  he  entered  more  fully  into  the 
work  of  God.  Conversing  with  his  brother  Charles,  after- 
wards with  Mr.  Morgan,  Mr.  Hervey,  (one  of  his  pupils, 
and  author  of  the  Meditations,)  Mr.  Whitefield,  and  others, 
they  agreed  to  meet  and  read  divinity  on  Sunday  evenings. 
The  next  summer  they  began  to  visit  the  prisoners  in  the 
Castle,  and  the  sick  and  poor  in  the  town.  By  degrees 
their  meetings  assumed  a  more  religious  character,  and  em- 
braced in  their  exercises  the  careful  examination  of  the 
Greek  Testament,  and  close  personal  conversation  on  thfc 
deep  things  of  God.     To  these  means  of  spiritual  improve- 


ORIGIN   OP  METHODIST   SOCIETIES.  19 

ment  they  added  the  observance  of  the  Wednesday  and 
Friday  fasts,  and  the  weekly  sacrament.  They  were  fif- 
teen in  number,  and,  as  Mr.  Wesley  observed,  "  all  of  one 
heart  and  mind.'''' 

Such  a  spectacb  could  but  attract  attention,  especially 
as  religion  was  in  a  low  state  ;  there  being  little  of  it  in  the 
community,  except  the  form,  and  scarcely  enough  of  that  to 
meet  the  claims  of  the  municipal  law,  or  the  rules  of  the 
University.  Every  one  spake  of  the  young  men  according 
to  his  particular  fancy ;  some  well,  some  ill.  A  rude  youth, 
of  Christ's  Church,  observing  the  exact  regularity  of  their 
lives  and  studies,  characterized  them  as  ua  new  set  of 
Methodists"  in  allusion  to  a  class  of  ancient  physicians  dis- 
tinguished by  that  name.  The  same  spirit  of  reproach 
which  suggested  the  title  gave  it  popularity,  and  immortal- 
ized the  young  men  it  designed  to  crush.  Taking  no  offence 
at  any  thing,  and,  withal,  perceiving  that  their  new  cogno 
men  expressed  in  a  word  exactly  what  they  would  be  in  life 
and  godliness,  they  responded  to  it  in  all  cheerfulness,  as 
their  successors  have  done,  hoping  never  to  dishonor  it  by 
the  least  departure  from  the  ways  of  well-doing. 

The  history  of  this  little  company  is  full  of  interest,  and 
may  be  found  detailed  in  "  Moore's  Life  of  Wesley."  It 
is  a  checkered  page,  exposing  the  enmity  of  the  carnal 
mind,  and  illustrating  the  truth  of  the  declaration,  "  all  that 
will  live  godly  in  Christ  Jesus  shall  suffer  persecution ; " 
but  not  more  fully  than  it  confirms  the  encouraging  an- 
nouncement of  the  Holy  Spirit,  "He  that  goeth  forth  and 
weepeth,  bearing  precious  seed,  shall  doubtless  come  again 
with  rejoicing,  bringing  his  sheaves  with  him."  The  con- 
flict was  severe,  but  they  succeeded.  Many  were  benefited 
by  their  endeavors,  and  they  received  a  hundred  fold  in  dis- 
cipline for  the  more  difficult  achievements  of  coming  davs. 


20  COMPENDIUM   OP   METHODISM. 

Mr.  Wesley  was  the  master  spirit  of  the  band.  His  absence 
from  Oxford,  only  for  a  few  weeks,  was  attended  with  serious 
consequences  in  several  instances,  which  compelled  him  to 
see  the  importance  of  his  presence  to  its  growing  interests. 
Hence,  when  urged  to  accept  his  declining  father's  place  at 
Epworth,  a  sense  of  duty  required  him  to  resist,  and  still 
cleave  to  his  pupils  and  the  little  society  with  which  he  was 
surrounded. 

But  he  had  only  escaped  the  importunities  of  his  friends, 
by  the  assignment  of  the  Epworth  living  to  another,  when 
he  was  designated  as  the  most  suitable  person  to  come  over 
to  the  Georgia  Colony,  as  a  missionary,  both  to  the  colonists 
and  the  Indians.  Whether  he  ought  to  accept  this  call  was 
too  grave  a  question  to  settle  hastily.  Therefore  he  took 
time  to  consider,  and  immediately  wrote  to  his  mother  and 
other  friends,  as  he  was  wont  to  do  on  all  questions  of  mag- 
nitude. His  mother  replied  in  these  memorable  words : 
"  Had  I  twenty  sons,  I  should  rejoice  that  they  were  all  so 
employed,  though  I  should  never  see  them  more."  His 
brother  Samuel  acquiesced  in  the  measure,  as  did  his  eldest 
sister,  and  some  others;  but  still  he  hesitated.  At  length, 
however,  after  reasonable  deliberation,  he  determined  to 
leave  Oxford  and  go  to  America.  His  brother  Charles  sig- 
nifying his  willingness  to  accompany  him,  arrangements  were 
made  for  that  purpose,  and  they  commenced  their  voyage 
about  the  middle  of  October,  1735.  "  Not  to  avoid  want," 
says  Mr.  John  Wesley,  "  God  having  given  us  plenty  of 
temporal  blessings  ;  nor  to  gain  the  dung  and  dross  of  riches 
and  honor ;  but  singly  this,  to  save  our  souls,  and  to  live 
wholly  to  the  glory  of  God." 

Their  labors  in  Georgia  were  not  as  successful  as  they 
anticipated,  particularly  among  the  Indians,  and  their  con- 
flicts and  sufferings  were  considerable.     But  they  made  the 


ORIGIN   OF  METHODIST   SOCIETIES.  21 

best  of  every  thing  for  almost  one  year  and  nine  months, 
md  returned  to  England  wiser  and  better  men  than  when 
they  left.  Anxious  as  Mr.  Wesley  had  been  to  be  wholly 
the  Lord's,  profound  as  he  was  in  divinity,  and  scrupulously 
as  he  had  lived  in  all  godliness,  and  honesty,  he  was  ignorant 
and  inexperienced  in  justification  by  faith,  and  the  renewing 
of  the  Holy  Ghost.  He  had  worked  and  suffered  for  salva- 
tion, but  had  not  believed  with  a  heart  unto  righteousness. 
He  hoped  that  he  was  a  Christian,  but  had  no  joyful  assur- 
ance of  it,  and  therefore  was  more  of  a  servant  than  a  son 
of  Goi,  and  was  influenced  more  by  fear  than  love.  And 
yet,  according  to  the  prevailing  theology  of  the  day,  in  ks 
brightest  and  purest  aspects,  he  lacked  nothing  but  con- 
tinuance in  well  doing  to  ensure  him  the  highest  enjoy- 
ments of  religion  here,  and  an  inheritance  with  the  saints 
hereafter. 

But  light  awaited  him,  as  it  does  every  diligent  and  hon- 
est inquirer  after  truth,  and  its  revelation  to  his  heart  was 
the  chief  advantage  of  his  mission  to  America.  But  this 
was  reflected  through  a  medium  that  human  wisdom  would 
not  have  suggested,  yet  in  admirable  accordance  with  the 
simplicity  of  the  divine  plan  of  humbling  the  pride  of  man, 
and  of  securing  all  the  glory  of  his  salvation  to  Him  to 
whom  it  rightfully  belongs. 

When  he  embarked  for  Georgia,  he  found  twenty-six  Ger- 
mans on  board,  all  members  of  the  Moravian  Church,  and 
deeply  experienced  in  the  things  of  God.  Observing  their 
Christian  deportment,  Mr.  Wesley  set  himself  to  learn  the 
German  language,  that  he  might  converse  with  them.  The 
existence  of  fear  in  his  own  heart,  and  the  exhibition  of 
peculiar  graces  in  the  Moravians,  gave  him  much  trouble. 
Referring  to  them,  he  said :  "  I  had  long  observed  the 
great   seriousness  of  their   behavior.       Of  their  humility 


22  COMPENDIUM   OF  METHODISM. 

they  had  given  a  continual  proof,  by  performing  those  ser 
vile  offices  for  the  other  passengers  which  none  of  the  Eng 
lish  would  undertake,  for  which  they  desired,  and  would 
receive,  no  pay,  saying,  '  It  was  good  for  their  proud  hearts, 
and  their  loving  Saviour  had  done  more  for  them.'  And 
every  day  had  given  them  occasion  of  showing  a  meekness 
which  no  injury  could  move.  If  they  were  pushed,  struck, 
or  thrown  down,  they  rose  again  and  went  away,  but  no 
complaint  was  found  in  their  mouths.  There  was  now  an 
opportunity  of  trying  whether  they  were  delivered  from  the 
spirit  of  fear,  as  well  as  from  that  of  pride,  anger,  and 
revenge.  In  the  midst  of  the  Psalm  wherewith  their  ser- 
vice began  the  sea  broke  over,  split  the  mainsail  in  pieces, 
covered  the  ship,  and  poured  in  between  the  decks  as  if  the 
great  deep  had  already  swallowed  us  up.  A  terrible 
screaming  began  among  the  English.  The  Germans  calmly 
sung  on.  I  asked  one  of  them  afterwards,  '  Was  you  not 
afraid  ? '  He  answered,  '  I  thank  God,  no.'  I  asked,  *  But 
were  not  your  women  and  children  afraid  ?  '  He  mildly 
replied,  '  No ;  our  women  and  children  are  not  afraid  to 
die.'  " 

The  result  of  all  his  study  and  observation  during  his 
absence,  on  his  own  heart,  is  stated  in  his  journal.  Jan.  8, 
1738,  he  wrote :  "  By  the  most  infallible  of  proofs,  inward 
feeling,  I  am  convinced,  1.  Of  unbelief;  having  no  such 
faith  in  Christ  as  will  prevent  my  heart  from  being  trou- 
bled. 2.  Of  pride,  throughout  my  past  life,  inasmuch  as 
I  thought  I  had  what  I  find  I  have  not.  3.  Of  gross 
irrecollection  ;  inasmuch  as  in  a  storm  I  cry  to  God  every 
moment,  in  a  calm  not.  4.  Of  levity  and  luxuriancy  of 
spirit ;  appearing  by  my  speaking  words  not  tending  to 
edify  ;  but  most,  by  the  manner  of  my  speaking  of  my  ene- 
mies.    Lord,  save,  or  I  perish !     Save  me,   1.  By  such  a 


ORIGIN   OF  METHODIST   SOCIETIES.  23 

faith  as  implies  peace  in  life  and  death.  2.  By  such  humil- 
ity as  may  fill  my  heart  from  this  hour  forever  with  a  pierc- 
ing, uninterrupted  sense,  that  hitherto  I  have  done  nothing. 
3.  By  such  a  recollection  as  may  enable  me  to  cry  to  thee 
every  moment.  4.  By  steadiness,  seriousness,  sobriety  of 
spirits,  avoiding,  as  fire,  every  word  that  tendeth  not  to  edify, 
and  never  speaking  of  any  who  oppose  me,  or  sin  against 
God,  without  all  my  own  sins  set  in  array  before  my  face." 

A  fe,w  days  after,  as  he  was  nearing  the  English  shore, 
he  wrote  :  "I  went  to  America  to  convert  the  Indians ;  but 
0  !  who  shall  convert  me  ?  Who  is  he  that  will  deliver  me 
from  this  evil  heart  of  unbelief?  I  have  a  fair  summer 
religion  ;  I  can  talk  well,  nay,  and  believe  myself  while  no 
danger  is  near  ;  but  let  death  look  me  in  the  face,  and  my 
spirit  is  troubled.     Nor  can  I  say,  '  to  die  is  gain.9 

'  I  have  a  sin  of  fear,  that  when  I've  spun 
My  last  thread,  I  shall  perish  on  the  shore.' " 

On  arriving  home,  and  reviewing  his  whole  life  in  the 
light  of  divine  truth,  and  the  developments  of  Christian 
experience  he  had  observed  in  his  German  friends,  he  wrote 
again :  "  And  now,  it  is  upwards  of  two  years  since  I  left 
my  native  country,  in  order  to  teach  the  Georgian  Indians 
the  nature  of  Christianity ;  but  what  have  I  learned  myself  in 
the  meantime  ?  Why,  what  I  least  of  all  suspected,  that  I, 
who  went  to  America  to  convert  others,  was  never  converted 
myself.  I  am  not  mad,  though  I  thus  speak ;  but  speak 
the  words  of  truth  and  soberness ;  if  haply  some  of  those 
who  still  dream  may  awake,  and  see  that  as  I  am  so  are 
they.  Are  they  read  in  philosophy  ?  So  am  I.  In  ancient 
or  modern  tongues  ?  So  was  I  also.  Are  they  versed  in 
the  science  of  divinity  ?  I  too  have  studied  it  many  years. 
Can  they  talk  fluently  upon  spiritual  things  ?     The  very 


24  COMPENDIUM    OF   METHODISM. 

same  I  could  do.  Are  they  plenteous  in  alms  ?  Behold,  1 
give  all  my  goods  to  feed  the  poor.  Do  they  give  of  their 
labor  as  well  as  of  their  substance  ?  I  have  labored  more 
abundantly  than  they  all.  Are  they  willing  to  suffer  for 
their  brethren  ?  I  have  thrown  up  my  friends,  reputation, 
ease,  country :  I  have  put  my  life  in  my  hand,  wandering 
into  strange  lands  ;  I  have  given  my  body  to  be  devoured 
of  the  deep,  parched  up  with  heat,  consumed  by  toil  and 
weariness,  or  whatsoever  God  shall  please  to  bring  upon  mc. 
But  does  all  this  (be  it  more  or  less,  it  matters  not)  make 
me  acceptable  to  God  ?  Does  all  I  ever  did,  or  can  know, 
say,  give,  do,  or  suffer,  justify  me  in  his  sight  ?  Yea,  or 
the  constant  use  of  all  the  means  of  grace  ?  (which,  never 
theless,  is  meet,  right,  and  our  bounden  duty,)  or  that  I 
am,  as  touching  outward  righteousness,  blameless  ?  Or,  (to 
come  closer  yet,)  the  having  a  rational  conviction  of  all  the 
truths  of  Christianity  ?  Does  all  this  give  me  a  claim  to 
the  holy,  heavenly,  divine  character  of  a  Christian  ?  By  no 
means.  If  the  oracles  of  God  be  true,  if  we  are  still  to 
abide  by  the  law  and  the  testimony,  all  these  things,  though 
when  ennobled  by  faith  in  Christ  they  are  holy,  and  just, 
and  good,  yet  without  it  are  '  dung  and  dross.'' 

"  This,  then,  I  have  learned  in  the  ends  of  the  earth, 
that  I  am  '  fallen  short  of  the  glory  of  God; '  that  my 
whole  heart  is  '  altogether  corrupt  and  abominable ;  '  and 
consequently  my  whole  life,  (seeing  it  cannot  be  that  '  an 
evil  tree  '  should  '  bring  forth  good  fruit,')  that  my  works, 
my  own  sufferings,  my  own  righteousness,  are  so  far  from 
reconciling  me  to  an  offended  God,  so  far  from  making  any 
atonement  for  the  least  of  those  sins,  which  l  are  more  in 
number  than  the  hairs  of  my  head,'  that  the  most  specious 
of  them  need  an  atonement  themselves,  or  they  cannot  abide 
his  righteous  .judgment ;  that  having  the  sentence  of  death 


ORIGIN   OF  METHODIST  SOCIETIES.  25 

m  my  heart,  and  having  nothing  in  or  of  myself  to  plead,  I 
have  no  hope  but  that  of  being  justified  freely  '  through  the 
redemption  that  is  in  Jesus  ; '  I  have  no  hope  but  that  if  I 
seek  I  shall  find  the  Christ,  and  '  be  found  in  him,  not 
having  my  own  righteousness,  but  that  which  is  of  God  by 
faith.' 

"  If  it  be  said  I  have  faith,  (for  many  such  things  have 
I  heaj:d  from  many  miserable  comforters,)  I  answer,  so  have 
the  devils  a  sort  of  faith ;  but  still  they  are  strangers  to 
the  covenant  of  promise.  So  the  apostles  had  even  at  Cana 
in  Galilee,  when  Jesus  first  '  manifested  forth  his  glory ; ' 
even  then  they,  in  a  sort,  i  believed  on  him  ;  '  'but  they  had 
not  then  '  the  faith  that  overcometh  the  world.'  The 
faith  I  want  is  '  a  sure  trust  and  confidence  in  God  that, 
through  the  merits  of  Christ,  my  sins  are  forgiven,  and  I 
reconciled  to  the  favor  of  God.'  That  faith  which  enables 
every  one  that  hath  it  to  cry  out,  '  I  live  not ;  but  Christ 
liveth  in  me :  and  the  life  which  I  now  live  I  live  by  faith 
in  the  Son  of  God,  who  loved  me  and  gave  himself  for  me.'' 
I  want  that  faith  which  none  has  without  knowing  that  he 
hath  it,  is  '  freed  from  sin,  the  whole  body  of  sin  is  destroyed ' 
in  him.  He  is  freed  from  fear,  i  having  peace  with  God 
through  Christ,  and  rejoicing  in  the  hope  of  the  glory  of 
God.'  And  he  is  freed  from  doubt,  '  having  the  love  of 
God  shed  abroad  in  his  heart,  through  the  Holy  Ghost  which 
is  given  unto  him  ;  which  Spirit  itself  beareth  witness  with 
his  spirit  that  he  is  a  child  of  God.'  " 

With  these  views  of  his  spiritual  state,  Mr.  Wesley  left 
no  means  unemployed  to  obtain  the  blessing  he  so  earnestly 
desired.  Count  Zinzendorf,  the  founder  and  protector  of 
the  Moravian  Society,  a  man  of  learning  and  deep  expe- 
rience, coming  into  the  country  about  that  time,  Mr.  Wesley 
consulted  with  him,  as   he  did  with   one   Peter   Boehler, 


26  COMPENDIUM    OF   METHODISM. 

another  pious  Moravian.  They  kindly  listened  to  all  hi& 
difficulties,  and  endeavored  to  impart  such  advice  as  his 
case  required.  It  was  difficult  for  one  of  his  mental  struc- 
ture, education,  and  religious  notions,  to  come  directly  to  the 
point.  The  idea  of  depending  on  nothing  but  Christ,  and 
on  him,  now,  for  salvation,  and  the  correlative  idea  of  instan- 
taneous conversion,  —  a  sentiment  generally  discarded  in  the 
ehurch,  —  gave  him  great  trouble.  Still  he  kept  inquiring 
and  praying  with  all  his  heart.  Thinking  that,  perhaps,  he 
ought  to  quit  preaching  until  he  should  realize  what  he  now 
saw  to  be  necessary,  he  asked  his  friend  Boehler  whether  he 
should  not,  who  replied:  "  By  no  means;  preach  faith  till 
3  ou  have  it ;  and  then,  because  you  have  it,  you  will  preach 
faith."  "  Accordingly,"  says  he,  "  I  spake  clearly  and 
fully,  at  Blendon,  to  Mr.  Delamotte's  family,  of  the  nature 
and  fruits  of  Christian  faith.  Mr.  Broughton  and  my 
brother  were  there.  Mr.  Broughton's  great  objection  was, 
'  he  could  never  think  that  I  had  not  faith,  who  had  done 
and  suffered  such  things.'  My  brother  was  very  angry,  and 
told  me  '  I  did  not  know  what  mischief  I  had  done  by  talk- 
ing thus.'  And,  indeed,  it  did  please  God  then  to  kindle  a 
fire  which  I  trust  shall  never  be  extinguished." 

Mr.  Wesley  now  felt  deeply  for  others  who  were  still 
seeking  to  be  justified  by  the  works  of  the  law.  Some  to 
whom  he  spake  received  the  word  gladly,  and  found  rest  to 
their  souls  by  faith ;  but  many  doubted.  Nevertheless,  he 
committed  his  whole  being  to  the  work,  and  by  labors,  and 
watchings,  and  tears,  such  as  alarmed  his  friends,  and 
brought  down  upon  him  the  reproaches  of  even  many  who 
professed  better  things,  to  say  nothing  of  others,  he  spread 
the  truth  of  what  he  believed  to  be  the  power  of  God  unto 
salvation.  His  brother  Charles  resisted  for  a  time  but  at 
last  yielded  the  point,  confessed  himse¥  without  God  and 


ORIGIN   OF  METHODIST   SOCIETIES.  27 

without  hope  in  the  world,  and  earnestly  sought  redemption 
in  the  blood  of  the  Lamb,  even  the  forgiveness  of  sins. 
"  May  21st,"  says  Mr.  Moore,  "  he  waked  in  hope  and 
expectation  of  soon  attaining  the  object  of  his  wishes.  At 
nine  o'clock  his  brother  and  some  friends  came  in,  and  sung 
a  hymn.  When  they  left,  he  betook  himself  to  prayer. 
Soon  afterwards,  a  person  came  and  said  in  a  very  solemn 
manner,  '  Believe  in  the  name  of  Jesus  of  Nazareth,  and 
thou  shalt  be  healed  of  all  thine  infirmities.'  The  words 
went  through  his  heart,  and  animated  him  with  confidence. 
He  looked  into  the  Scriptures,  and  read,  '  Now,  Lord,  what 
is  my  hope  ?  truly,  my  hope  is  even  in  thee.''  He  then  cast 
his  eyes  on  these  words,  '  He  hath  put  a  new  song  into  my 
mouth,  even  a  thanksgiving  unto  our  God ;  many  shall  see 
it  and  fear,  and  put  their  trust  in  the  Lord.''  Afterwards 
he  opened  upon  Isaiah  xl.  1,  '  Comfort  ye,  comfort  ye  my 
people,  saith  your  God ;  speak  ye  comfortably  to  Jerusalem, 
and  cry  unto  her  that  her  warfare  is  accomplished,  that  her 
iniquity  is  pardoned,  for  she  hath  received  of  the  Lord's 
hand  double  for  all  her  sins.'  In  reading  these  passages  of 
Scripture  he  was  enabled  to  view  Christ  as  '  set  forth  to  be 
a  propitiation  for  his  sins,  through  faith  in  his  bloody  and 
received,  to  his  unspeakable  comfort,  that  peace  and  rest  in 
God  which  he  had  so  earnestly  sought. 

"  The  next  morning  he  waked  with  a  sense  of  the  Divine 
goodness  and  protection,  and  rejoiced  in  reading  the  107th 
Psalm,  so  nobly  descriptive,  he  observes,  of  what  God  had 
done  for  his  soul.  Yet  he  had  no  self-confidence.  '  This 
day,'  says  he,  '  I  had  a  humbling  view  of  my  own  weakness, 
but  was  enabled  to  contemplate  "  Christ  in  his  power  to  save 
to  the  uttermost  all  those  who  come  unto   Gf-od  by  him."  '  " 

Though  Mr.  John  Wesley  had  not  yet  realized  the  fulness 
of  what  he  was  urging  upon  the  acceptance  of  others,  he  was 


28  COMPENDIUM    OF   METHODISM. 

still  panting  after  it.  May  24th,  about  five  in  the  morning, 
according  to  his  own  account,  he  opened  his  Testament  on 
these  words,  "  There  are  given  unto  us  exceeding  great  and 
precious  promises,  that  by  these  ye  might  be  partakers  of  the 
divine  nature"  "  Just  as  I  went  out,"  says  he,  "  I  opened 
it  again  on  these  words,  '  Thou  art  not  far  from  the  kingdom 
of  Grod.'  In  the  afternoon  I  was  asked  to  go  to  St.  Paul's. 
The  anthem  was,  '  Out  of  the  deep  have  I  called  unto  thee, 
0,  Lord  ;  Lord,  hear  my  voice.  0,  let  thine  ears  consider 
well  the  voice  of  my  complaint.  If  thou,  Lord,  wilt  be 
extreme  to  mark  what  is  done  amiss,  0,  Lord,  who  may  abide 
it !  But  there  is  mercy  with  thee,  therefore  thou  shalt  be 
feared.  0,  Israel,  trust  in  the  Lord  ;  for  with  the  Lord 
there  is  mercy,  and  with  him  is  plenteous  redemption :  and 
he  shall  redeem  Israel  from  all  his  sins.' 

"  In  the  evening  I  went  very  unwillingly  to  a  society  in 
Aldersgate  street,  where  one  was  reading  Luther's  Preface 
to  the  Epistle  to  the  Romans.  About  a  quarter  before  nine, 
while  he  was  describing  the  change  which  God  works  in  the 
heart  through  faith  in  Christ,  I  felt  my  heart  strangely 
warmed.  I  felt  I  did  trust  in  Christ,  Christ  alone,  for 
salvation;  and  an  assurance  was  given  me  that  he  had 
taken  away  my  sins,  even  mine,  and  saved  me  from  the  law 
of  sin  and  death." 

This  was  the  crisis  toward  which  God  had  been  drawing 
him  for  years  —  the  luminous  point  he  must  reach  to  be 
properly  endowed  for  his  high  calling.  It  was  indispensable 
for  him  to  know  the  things  whereof  he  affirmed.  This  reve- 
lation of  God  to  his  soul  assured  him  that  what  he  had 
believed  was  the  truth  as  it  is  in  Jesus,  and  enabled  him  to 
declare  it  with  a  degree  of  confidence  he  never  had  done 
before.  It  revealed  to  him  the  nature  and  evidences  of 
religion  with  the  clearness  of  light,  and  gave  him  the  power 


ORIGIN   OF  METHODIST   SOCIETIES.  29 

of  patient  endurance  in  well  doing  that  was  necessary  to 
the  position  which  he  was  to  occupy. 

Witnesses  to  the  truth  of  instantaneous  justification  by 
faith  had  now  become  sufficiently  numerous  to  show  that  it 
was  no  cunningly  devised  fable.  The  line  of  demarcation 
between  the  Wesleys  and  other  clergy  was  distinctly  drawn, 
the  point  of  attainment  in  religious  experience  defined,  and 
the  standard  of  genuine  religion  established.  Following  the 
instincts  of  their  new  state,  no  less  than  the  dictates  of  a 
sound  policy,  they  had  already  organized  themselves  into 
a  society  for  mutual  improvement,  and  agreed  to  these 
regulations :  — 

"  1  That  they  would  meet  together  once  a  week,  to 
'  confess  their  faults  one  to  another,  and  pray  one  for 
another,  that  they  might  be  healed.' 

"  2.  That  the  persons  so  meeting  should  be  divided  into 
several  bands,  or  little  companies,  none  of  them  consisting 
of  fewer  than  five,  or  more  than  ten  persons. 

"  3.  That  every  one,  in  order,  should  speak  as  freely, 
plainly,  and  concisely  as  he  could,  the  real  state  of  his  heart, 
with  his  several  temptations  and  deliverances  since  the  last 
time  of  meeting. 

"  4.  That  all  the  bands  should  have  a  conference  at  eight 
every  Wednesday  evening,  begun  and  ended  with  singing 
and  prayer. 

"  5.  That  any  who  desire  to  be  admitted  into  this  society 
should  be  asked,  What  are  your  reasons  for  desiring  this  ? 
Will  you  be  entirely  open,  using  no  kind  of  reserve  ?  Have 
you  any  objection  to  any  of  our  orders  ? 

"  6.  That  when  any  new  member  was  proposed,  every  one 
present  should  speak  clearly  and  freely  whatever  objection 
he  might  have  to  him. 


30  COMPENDIUM   OF   METHODISM. 

"  7.  That  those  against  whom  no  reasonable  objection 
appeared,  should  be,  in  order  for  their  trial,  formed  into  one 
or  more  district  bands,  and  some  person  agreed  on  to  assist 
them. 

"8.  That  after  two  months'  trial,  if  no  objection  then 
appeared,  they  should  be  admitted  into  the  society. 

"  9.  That  every  fourth  Saturday  should  be  observed  as  a 
day  of  general  intercession. 

"10.  That  on  the  Sunday  seven-night  following,  there 
should  be  a  general  love-feast,  from  seven  till  ten  in  the 
evening. 

"11.  That  no  particular  member  should  be  allowed  to 
act  in  any  thing  contrary  to  any  order  of  the  society  ;  and 
that  if  any  persons,  after  being  therein  admonished,  should 
not  conform  thereto,  they  should  not' longer  be  esteemed  as 
members." 

This  took  place  in  London,  May  1st,  1738,  and  has  been 
regarded  the  origin  of  Methodism.  Using  the  term  in  one 
very  common  sense  of  it,  this  is  a  mistake  ;  but  if  it  be 
used  to  designate  existing  Methodist  societies,  it  is  no  doubt 
true.  Mr.  Wesley  refers  its  origin  to  three  distinct  periods 
He  says,  "  The  first  rise  of  Methodism  was  in  November, 
1729,  when  four  of  us  met  together  at  Oxford.  The  second 
was  at  Savannah,  in  April,  1736,  when  twenty  or  thirty 
persons  met  at  my  house.  The  last  was  at  London,  on  this 
day,  [May  1, 1738,]  when  forty  or  fifty  of  us  agreed  to  meet 
together  every  Wednesday  evening,  in  order  to  free  conver- 
sation, begun  and  ended  with  singing  and  prayer."  The 
reader  can  place  the  origin  to  suit  his  own  judgment.  But 
if  we  mistake  not,  place  it  where  he  will,  he  will  recognize 
God  as  its  author ;  his  glory,  and  the  best  good  of  man  its 
tendencv  and  aim. 


CHAPTER  II. 

EARLY    PROGRESS    OF    METHODISM,    GIVING   THE   ORIGIN  OP 
SEVERAL   OP   ITS   PECULIARITIES. 

The  Wesleys  were  now  objects  of  special  attention. 
They  had  been  generally  considered  "  over-much  righteous  " 
for  several  years,  though  they  had  not  entirely  broken  loose 
from  the  prevailing  errors  of  their  times.  But  now  that 
they  had  imbibed  sentiments  which,  if  true,  involved 
nearly  the  whole  church  in  condemnation  —  branded  their 
righteousness  as  "  filthy  rags,"  and  their  long  cherished 
hopes  as  vain  and  deceptive,  they  were  supposed  to  be  crazy. 
And  the  more  so,  because  they  professed  to  have  demon- 
strated the  truth  of  their  doctrine  by  a  joyful  experience  of 
its  provisions  in  their  own  souls.  Men  care  little  about  cold 
opinions,  but,  as  one  writer  observes,  "  speak  of  faith  in  such 
a  manner  as  makes  Christ  a  saviour  to  the  utmost,  a  most 
universal  help  and  refuge  ;  in  such  a  manner  as  takes  away 
glorying,  but  adds  happiness  to  wretched  man ;  as  discovers 
a  greater  pollution  in  the  best  of  us  than  we  could  before 
acknowledge,  but  brings  a  greater  deliverance  from  it  than 
we  could  before  expect;  if  any  one  offers  to  talk  at  this 
rate,  he  shall  be  heard  with  the  same  abhorrence  as  if  he 
was  going  to  rob  mankind  of  their  salvation,  their  Mediator, 
or  their  hopes  of  forgiveness." 

But  nothing  moved  them.  Mr.  John  Wesley  soon  took  a 
y>ur  in  Germany,  for  the  confirmation  of  his  faith  by  inter* 


32  COMPENDIUM    OF   METHODISM. 

course  with  the  Moravians,  to  whom  he  was  much  indebted 
already ;  while  his  brother  Charles  contended  earnestly  for 
the  faith  among  formalists  at  home.  Both  obtained  the 
object  of  their  earnest  desire,  viz.:  clearer  views  and  deeper 
experience.  And  they  were  not  without  success  in  bringing 
some  into  the  same  blessed  state.  Their  word  was  accom- 
panied by  divine  power.  The  utterance  of  a  few  simple 
truths,  whether  from  the  Bible,  or  personal  experience,  wa3 
like  fire,  "  and  like  a  hammer  that  breaketh  the  rock  in 
pieces."  Professional  men,  full  of  pride  and  conceit, 
became  as  little  children. 

Mr.  Wesley  had  been  refused  to  preach  in  many  of  the 
churches  of  London  some  time  before,  but  now  more 
especially.  He  therefore  preached  as  the  providence  of 
God  opened  his  way.  "  In  several  places,  while  he  was 
expounding  the  Scriptures,  many  persons  trembled  and  fell 
down  before  him.  Some  cried  aloud,  and  others  appeared 
convulsed  as  in  the  agonies  of  death.  Many  of  these  were 
afterwards  eminent  professors  of  the  holiness  and  happiness 
of  religion,  and  declared  they  had  at  the  time  such  a  deep 
sense  of  the  nature  of  sin,  and  of  the  just  wages  of  it,  that 
they  were  constrained  to  cry  aloud  for  the  disquietude  of 
their  heart."  Writing  to  a  friend,  Oct.  14th  of  the  year  of 
his  conversion,  he  remarked  :  — 

"  Though  my  brother  and  I  are  not  permitted  to  preach 
in  most  of  the  churches  in  London,  yet,  thanks  be  to  God, 
there  are  others  left,  wherein  we  have  liberty  to  speak  the 
truth  as  it  is  in  Jesus.  *  *  *  Nor  hath  he  left  himself 
without  witnesses  of  his  grace  and  truth.  Ten  ministers  I 
know  now  in  England,  who  lay  the  right  foundation,  '  The 
blood  of  Christ  cleanseth  us  from  all  sm.'  Over  and  above 
whom  I  have  found  one  Anabaptist,  and  one,  if  not  two  of 
the  teachers  among  the  Presbyterians  here,  who,   I  hope 


PROGRESS    OF   METHODISM.  32 

love  the  Lorl  Jesus  Christ  in  sincerity,  and  teach  the  way 
of  God  in  truth." 

This  was  encouraging,  but  still  the  way  of  these  good 
men  was  hedged  up.  What  could  they  do  ?  Various  plan8 
were  suggested,  but  they  seemed  to  look  more  to  this  world 
than  to  the  next,  and  were  therefore  rejected.  Mr.  White- 
field  had  now  returned  from  America,  and  united  with  the 
brothers  in  the  work  of  God.  But  were  could  he  preach  ? 
Not  in  the  churches,  for  they  were  closed  ;  not  in  private 
dwellings,  for  they  were  too  small.  Hence  he  betook  himself 
to  the  fields  and  highways,  and  thus  attracted  thousands  to 
hear  the  gospel  who  would  not  have  gone  to  the  churches  had 
they  been  open.  Mr.  Wesley  hesitated  a  little  at  this  seem- 
ing irregularity,  but  when  he  came  to  consider  the  example 
of  Christ,  and  that  he  was  excluded  from  the  churches, 
"  I  submitted,"  says  he,  "  to  be  yet  more  vile,  and  pro- 
claimed in  the  highways  the  glad  tidings  of  salvation,  speak- 
ing from  a  little  eminence  in  a  ground  adjoining  to  the  city 
[Bristol]  to  about  three  thousand  people."  He  did  not  choose 
<ihis  position ;  he  was  rather  averse  to  it ;  but  he  accepted 
it  as  the  best  that  offered  to  preach  Christ  and  save  souls. 
And  God  evidently  approved,  for  "  many  who  had  set  all 
laws,  human  and  divine,  at  defiance,  and  were  utterly  with- 
out God  in  the  world,  now  fell  before  the  majesty  of  heaven, 
and  acknowledged  that  '  a  prophet  was  sent  among  them.' 
Crie3  and  tears  on  every  hand  frequently  drowned  his 
voice,  while  many  exclaimed,  in  the  bitterness  of  their  soul, 
i  What  must  I  do  to  be  saved  ?  '  Not  a  few  of  these  were 
soon  '  filled  with  peace  and  joy  in  believing,''  and  evidenced 
that  the  work  was  really  of  God,  by  holy,  happy,  and 
unblamable  walking  before  him.  Blasphemies  were  now 
turned  to  praise,  and   the  voice  of  joy  and   gladness   was 

found  where  wickedness  and  misery  reigned  before." 

3 


34  COMPENDIUM    OF    METHODISM. 

The  result  of  this  new  measure  was  the  formation  of  a 
society  in  Bristol  like  the  one  in  London.  The  object  of 
their  association  was  to  build  each  other  up  in  the  faith  of 
Christ,  in  order  to  which  they  agreed  to  meet  together. 
But  here  was  a  difficulty,  they  had  no  place  sufficiently  large 
to  accommodate  them.  This  suggested  the  idea  of  building 
a  room.  This  having  expanded  into  a  plan  of  a  house  to 
accommodate  such  as  wished  to  be  present  at  the  preaching, 
as  well  as  the  society  meetings,  the  corner-stone  of  the  first 
Methodist  meeting-house  the  world  ever  saw  was  laid  on 
Saturday,  May  12th,  1739. 

The  peculiar  settlement  of  this  house,  and  the  circum- 
stances which  led  to  it,  and  justified  it,  explain  a  feature  in 
Methodist  economy  that  has  not  been  well  understood.  We 
will  give  Mr.  Wesley's  account  of  the  matter  in  his  own 
words  :  "I  had  not  at  first,"  says  he,  " the  least  apprehen- 
sion or  design  of  being  personally  engaged  either  in  the 
expense  of  the  work,  or  in  the  direction  of  it;  having 
appointed  eleven  feoffees,  on  whom  I  supposed  these  burdens 
would  fall,  of  course.  But  I  quickly  found  my  mistake; 
first,  with  regard  to  the  expense ;  for  the  whole  undertaking 
must  have  stood  still  had  not  I  immediately  taken  upon 
myself  the  payment  of  all  the  workmen ;  so  that  before  I 
knew  where  I  was  I  had  contracted  a  debt  of  more  than  a 
hundred  and  fifty  pounds ;  and  this  I  was  to  discharge  how 
I  could,  the  subscriptions  of  both  societies  not  amounting  to 
one-quarter  of  the  sum.  And  as  to  the  direction  of  the 
work,  I  presently  received  letters  from  my  friends  in 
London,  Mr.  Whitefield  in  particular,  backed  with  a  message 
by  one  just  come  from  thence,  that  neither  he  nor  they 
would  have  any  thing  to  do  with  the  building,  nor  contribute 
any  thing  t«  wards  it,  unless  I  would  instantly  discharge  all 
feoffees,  and  do  every  thing  in  my  own  name.     Many  reasons 


PROGRESS   OF  METHODISM  35 

they  gave  for  this  ;  but  one  was  enough,  viz.  :  '  That  such 
feoffees  would  always  have  it  in  their  power  to  control  me, 
and,  if  I  preached  not  as  they  liked,  to  turn  me  out  of  the 
room  I  had  built.'  I  accordingly  yielded  to  their  advice, 
and,  calling  all  the  feoffees  together,  cancelled  [no  man 
opposing]  the  instruments  made  before,  and  took  the  whole 
management  into  my  own  hands.  Money,  it  is  true,  I  had 
not,  nor  any  human  prospect  or  probability  of  procuring 
it.  But  I  knew  '  the  earth  is  the  Lord's  and  the  fulness 
thereof,'  and  in  his  name  set  out,  nothing  doubting." 

From  this  time  the  work  of  God  spread  in  every  direction, 
triumphing  over  the  prejudices  and  opposition  of  men  of 
various  ranks  and  conditions,  and  effecting  such  results  on 
the  hearts  and  lives  of  many  as  had  never  been  seen  before ; 
and  societies  were  formed  in  many  places.  Says  Mr.  Wesley : 
"  Such  a  work  this  hath  been  in  many  respects  as  neither 
we  nor  our  fathers  had  known.  Not  a  few  whose  sins  were 
of  the  most  flagrant  kind,  drunkards,  swearers,  thieves, 
whoremongers,  adulterers,  have  been  brought  from  darkness 
unto  light,  and  from  the  power  of  Satan  unto  Giod.  Many 
of  these  were  rooted  in  their  wickedness,  having  long  gloried 
in  their  shame,  perhaps  for  a  course  of  many  years,  yea, 
even  to  hoary  hairs.  Many  had  not  so  much  as  a  rational 
faith,  being  Jews,  Arians,  Deists,  or  Atheists.  Nor  has 
God  only  made  bare  his  arm  in  these  last  days  in  behalf  of 
open  publicans  and  sinners,  but  many  of  the  Pharisees  also 
have  believed  on  him  ;  of  the  righteous,  that  seemed  to  need 
no  repentance  ;  and  having  received  the  sentence  of  death 
in  themselves,  have  then  heard  the  voice  that  raiseth  the 
dead ;  have  been  made  partakers  of  an  inward,  vital  religion, 
even  righteousness,  peace  and  joy  in  the  Holy  Ghost. 

"  The  manner  wherein  God  hath  wrought  this  work  is  as 
strange  as  the  work  itself.     In  any  particular  soul  it  has 


36  COMPENDIUM    OP   METHODISM. 

generally,  if  not  always,  been  wrought  in  one  moment.  As 
the  lightning  shineth  from  heaven,  so  was  the  coming  of  the 
Son  of  Man,  either  to  bring  peace  or  a  sword  ;  either  to 
wound  or  to  heal ;  either  to  convince  of  sin,  or  to  give 
remission  of  sins  in  his  blood.  And  the  other  circumstances 
attending  it  have  been  equally  remote  from  what  human 
wisdom  would  have  expected.  So  true  is  that  word,  '  My 
ways  are  not  as  your  ways,  nor  my  thoughts  as  your 
thoughts.'  These  extraordinary  circumstances  seem  to  have 
been  designed  by  God  for  the  further  manifestation  of  his 
work,  to  cause  his  power  to  be  known,  and  to  awaken  the 
attention  of  a  drowsy  world." 

Not  satisfied  to  confine  the  gospel  within  the  limits  of  his 
own  country,  Mr.  Wesley  visited  Wales,  where,  finding  the 
churches  shut  against  him,  as  at  home,  he  preached  Jesus 
in  the  streets  and  private  dwellings  with  his  usual  power, 
and  many  were  converted,  and  united  together  to  run  the 
race  set  before  them. 

By  this  time  Mr.  Charles  Wesley  had  overcome  his 
scruples  about  preaching  out  of  church,  and  had  joined  with 
his  brother  and  Mr.  Whitefield  in  calling  after  sinners  in  the 
highways  and  hedges.  But  he  was  not  a  little  annoyed  by 
the  attempt  of  a  layman,  a  Mr.  Bowers,  to  speak  after  he 
had  closed,  which  was  so  palpable  a  breach  of  church  order 
that  both  he  and  Mr.  Whitefield  declared  against  it.  The 
necessity  of  such  efforts  had  not  yet  appeared,  nor  had  these 
men  of  God  become  so  weaned  from  their  church  notions 
as  to  countenance  the  movement  in  any  event  not  involving 
the  command  of  God.  This  was  the  first  attempt  at  lay 
preaching  among  them,  and  it  met  with  so  much  opposition 
that  Bowers  soon  confessed  his  errors  and  acquiesced  in  the 
judgment  of  his  superiors.  But  the  spirit  that  throbbed  in 
his  bosom  was  destined  to  speak  out. 


PROGRESS    OF   METHODISM.  37 

About  this  time  the  society  in  London  fell  into  dangerous 
errors,  by  means  of  the  Moravians,  with  whom  they  were 
intimately  connected.  This  led  to  an  able  discussion  of  the 
points  of  difference,  and  finally  to  the  division  of  the  society, 
and  the  separation  of  Mr.  Wesley  from  the  Moravian  body. 
These  differences,  together  with  the  multiplication  of  societies, 
suggested  the  importance  of  having  some  definite  basis  of 
union  ;  which,  while  it  should  invite  all  serious  persons  to 
the  highest  privileges  of  the  gospel,  would  authorize  the 
pastors  of  the  flock  to  eject  such  from  their  fellowship  as 
should  prove  themselves  unworthy  of  confidence.  This 
necessity  was  supplied  by  the  adoption  of  that  most  excel- 
lent code  in  our  Discipline,  entitled,  "  The  Greneral  Rules  of 
our  United  Societies."     [See  Dis.,p.  19. 

Things  now  seemed  to  be  settling  into  a  more  systematic 
and  permanent  state.  The  Wesleys  were  seeing  eye  to  eye 
as  they  had  not  always  done.  Mr.  Whitefield,  and  various 
others  of  the  regular  clergy,  were  with  them  in  spirit  and  in 
effort,  as  far  as  it  was  practicable  in  their  different  circum- 
stances ;  and  other  appearances  were  flattering.  But  no 
slight  shade  was  soon  cast  over  their  prospects  by  an  occur- 
rence the  least  anticipated.  Mr.  Whitefield  departed  from 
the  faith.  Having  made  a  second  tour  in  America,  and 
been  cordially  received  by  many  of  the  Calvinistic  clergy, 
who  held  almost  the  entire  religious  influence  in  the  northern 
States  at  the  time,  he  had  been  induced  to  read  their 
writings  and  adopt  their  creed.  The  consequence  was  just 
what  might  have  been  expected,  viz. :  debate  and  alienation. 
It  is  impossible  for  men  to  avoid  being  influenced  by  their 
opinions.  Having  embraced  Calvinism,  how  could  he 
cooperate  with  Mr.  Wesley  as  before  ?  His  new  opinions 
positively  forbade  it.  He  could  avoid  controversy,  and  he 
did  so,  to  considerable  extent.     But  his  friends  and  sympa- 


38  COMPENDIUM   OF   METHODISM. 

thizers  felt  '}*■■  their  duty  to  explode  the  Arminian  heresy,  as 
Methodism  was  called,  and  they  were  not  always  scrupulous 
about  the  means  they  employed  to  do  it. 

Says  Mr.  Moore :  "  The  disturbance  which  this  opinion 
occasioned  at  Bristol,  and  the  parts  adjacent,  was  not  sc 
soon  or  so  easily  quieted.  Mr.  Wesley  had  permitted  an 
excellent  young  man,  Mr.  Cennick,  afterwards  a  minister  of 
the  Moravian  Church,  to  pray  with  and  exhort  the  society 
at  Kingsword,  as  well  as  to  superintend  the  school  during 
his  absence.  Mr.  Cennick  now  embraced  the  doctrine  of 
the  decrees  ;  and  soon  after  seems  to  have  lost  all  love  and 
respect  for  his  former  friend,  speaking  against  him  and  his 
doctrine  with  much  contempt  and  bitterness.  The  conse- 
quence was  that,  after  some  fruitless  efforts  to  heal  the 
breach,  Mr.  Cennick  departed,  and  carried  off  with  him 
about  fifty  of  the  society,  whom  he  formed  into  a  separate 
connection.  Mr.  Wesley  mourned  over  this  young  man 
in  such  a  manner  as  evinced  that  he  held  him  in  high 
esteem." 

Fearing  nothing  for  the  cause,  and  especially  from  con- 
tention, all  things  being  ordained  from  everlasting,  those 
who  sympathized  with  Mr.  Whitefield  improved  every  oppor- 
tunity to  make  converts  to  their  new  opinions.  This 
occasioned  no  little  disquietude.  If  the  doctrines  of  White- 
field  and  his  followers  were  true,  Methodism  must  be  false. 
Being  diametrically  opposed  to  each  other  at  the  same  point, 
both  could  not  be  true. 

To  meet  the  emergency,  Mr.  Wesley  printed  a  sermon 
on  Predestination,  exposing  the  absurdity  of  the  particular 
views  contended  for  by  the  Calvinists.  This  gave  consid- 
erable offence,  and  led  to  a  separation  of  the  two  parties, 
an  event  much  to  be  regretted  in  many  respects ;  but  which 
considering  the  doctrinal  differences  existing  anion »  them 


PROGRESS   OP  METHODISM.  39 

was  indispensable  to  the  success  of  either.  The  truth  is, 
the  two  systems  are  antagonistic  to  each  other.  It  is  not 
possible  to  harmonize  them.  One  of  them  is  essentially 
false,  and  cannot  cooperate  with  the  other  without  creating 
a  controversy.  This  is  true,  whether  we  look  at  the  subject 
in  the  light  of  facts,  philosophy,  or  religion.  And  hence 
we  regard  all  attempts  to  effect  an  amalgamation  of 
religious  elements,  thus  radically  discordant,  as  worse  than 
in  vain.  The  best,  we  believe,  that  can  be  done  in  such 
cases,  is  what  Wesley  and  Whitefield  (bating  the  use  of 
some  few  emphatic  expressions)  did,  viz. :  to  separate,  and 
work  out  their  respective  systems  with  all  possible  energy ; 
but  still,  so  to  love  each  other  as  Christians,  and  the  cause 
of  God,  as  to  rejoice  in  each  other's  success  in  winning 
souls  to  Christ,  and  contribute  to  each  other's  comfort  and 
efficiency  as  far  as  practicable  without  impairing  his  own. 

This  these  two  men  of  God  did  in  a  high  degree.  True, 
they  spake  very,  perhaps  too  plainly  to  each  other,  in  a  few 
letters  that  passed  between  them  ;  but,  after  all,  they  loved 
as  brethren;  and  Mr.  Wesley  closed  the  controversy  by 
saying,  "  How  easy  it  were  for  me  to  hit  many  other  palpa- 
ble blots,  in  that  which  you  call  an  answer  to  my  sermon ! 
And  how  above  measure  contemptible  would  you  then  appear 
to  all  men,  either  of  sense  or  learning  ?  But  I  spare  you ; 
mine  hand  shall  not  be  upon  you.  The  Lord  be  judge 
between  me  and  thee!  The  general  tenor  both  of  my 
public  and  private  exhortations,  when  I  touch  thereon  at  all 
as  even  my  enemies  know,  if  they  would  testify,  is,  <  Spare 
the  young  man,  even  Absalom,  for  my  sake?  " 

Bow  kindly  these  remarks  were  received  is  indicated  by 
the  following  words,  in  a  letter  from  Mr.  Whitefield,  written 
some  months  after :  "  I  long  to  hear  from  you,  and  write 
this  hoping  to  have  an  answer.     I  rejoice  to  hear  the  Lord 


40  COMPENDIUM    OF   METHODISM. 

blesses  your  labors.  May  you  be  blessed  in  bringing  souls 
to  Christ  more  and  more  I  I  believe  we  shall  go  on  best 
when  we  only  preach  the  simple  gospel,  and  do  not  interfere 
with  each  other's  plan.  *  *  *  Brother  Charles  has 
been  pleased  to  come  and  see  me  twice.  Behold,  what  a 
happy  thing  it  is  for  brethren  to  dwell  together  in  unity ! 
That  the  whole  Christian  world  may  all  become  of  one  heart 
and  one  mind ;  and  that  we,  in  particular,  though  differing 
in  judgment,  may  be  examples  of  mutual,  fervent,  undis- 
sembled  affection,  is  the  hearty  prayer  of,  reverend  and  dear 
sir,  your  most  affectionate,  though  most  unworthy,  younger 
brother  in  the  kingdom  and  patience  of  Jesus."  This  letter 
was  answered  in  the  same  brotherly  spirit,  and  the  mutual 
regard  of  these  excellent  men  suffered  no  diminution  to  the 
last.  So  that  Mr.  Whitefield  found  it  in  his  heart  to  record 
in  his  last  will  and  testament,  "  I  leave  a  mourning  ring  to 
my  honored  and  dear  friends,  and  distinguished  fellow 
laborers,  the  Rev.  Messrs.  John  and  Charles  Wesley,  in 
token  of  my  indissoluble  union  with  them,  in  heart  and 
Christian  affection,  notwithstanding  our  difference  in  judg- 
ment about  some  particular  points  of  doctrine."  Under  the 
impulse  of  the  same  feeling,  he  often  expressed  a  wish  to 
have  Mr.  Wesley  preach  his  funeral  sermon,  should  he  die 
first,  which  he  did,  and  in  which  he  gave  a  full  proof  of 
profound  love  for  the  partner  of  his  youthful  conflicts. 

Another  necessity  to  be  provided  for,  arising  from  the 
growing  state  of  the  societies,  was  the  increasing  demand 
for  laborers.  Mr.  Wesley's  desire  was  that  the  established 
clergy  should  watch  over  such  as  he  and  his  associates  had 
brought  to  repentance,  and  encourage  them  in  faith  and 
practice,  as  theii  spiritual  interests  required.  But  they  did 
no  such  thing.  They  conducted  towards  them,  in  most 
cases,  more   like   wolves   than   shepherds,   ridiculing   their 


PROGRESS   OF  METHODISM-  41 

religion,  repelling  them  from  the  Lord's  table,  and  other- 
wise hindering  rather  than  helping  them.  The  result  was, 
many  turned  back  to  the  world,  and  plunged  into  sin,  a3 
their  legal  pastors  had  taught  them. 

How  to  remedy  this  difficulty  was  a  question.  Every 
society  needed  a  pastor;  but  the  pastors  were  few,  and 
these  must  travel  all  over  the  kingdom.  This  suggested  the 
selection  of  some  one  from  among  themselves,  of  deep  piety, 
and  sound  judgment  in  divine  things,  and  request  him  to 
meet  the  others  and  confirm  them,  by  reading,  conversa- 
tion, and  prayer,  as  he  might  be  able.  No  other  plan 
seemed  at  all  practicable,  and  this  would  not  always  serve 
well,  for  the  want  of  the  right  style  of  men,  as  we  have 
seen  in  the  case  of  Mr.  Cennick,  who  was  one  of  the  first 
appointed  to  this  office,  and  the  very  first  to  divide  the 
society  and  set  up  an  independent  meeting. 

The  society  in  London  had  suffered  much  by  false  teach- 
ing, and  been  considerably  scattered.  Therefore,  as  Mr. 
Wesley  was  about  to  leave  the  city,  he  appointed  a  young 
man,  a  Mr.  Maxfield,  whom  he  considered  sound  in  the 
faith,  to  meet  it  at  the  usual  times,  and,  by  such  means  as 
were  suitable  for  a  layman,  to  encourage  the  members  to 
stand  forth  in  the  liberty  wherewith  Christ  had  made  them 
free.  Being  fervent  in  spirit,  and  mighty  in  the  Scriptures, 
he  pleased  and  profited  the  people  greatly,  and  demon- 
strated the  wisdom  of  the  lay  pastorate  involved  in  this  novel 
scheme. 

But  Providence  had  designs  beyond  the  mere  establish 
ment  of  the  little  flock.  The  talent  and  energy  of  Maxfield 
attracted  many  to  his  meetings,  whose  attention  indicated 
that  they  were  a  people  prepared  for  the  Lord.  This  led 
him  a  little  further  than  he  at  first  designed  or  than  was 
consistent  with  the  prevailing  notions  of  church  order  at  that 


42  COMPENDIUM    OF   METHODISM. 

time.  He  began  to  preach.  'But  notwithstanding  it  w««f 
not  quite  orderly,  the  Lord  blessed  the  effort,  and  many 
were  deeply  awakened  and  brought  to  the  joyful  knowledge 
of  the  truth.  This,  however,  did  not  justify  the  "  irregu- 
larity "  in  the  esteem  of  some.  There  are  individuals  in 
most  places  who  hold  church  order  above  every  other  con- 
sideration. God  must  work  by  their  rules,  and  sinners  be 
converted  in  their  way,  or  there  will  be  trouble.  So  it  was 
in  this  case.  While  not  a  few  rejoiced  in  the  glorious  results 
of  this  strange  innovation,  many  trembled  for  the  honor  of 
the  priestly  office,  and  complaint  was  rife  on  all  sides.  Mr. 
Wesley,  being  directly  informed  of  the  disorder,  hastened 
to  London  to  arrest  it.  But  before  he  came  to  the  imme- 
diate agent  of  the  trouble,  the  timely  advice  of  his  ever 
considerate  and  pious  mother  moderated  his  displeasure,  and 
suggested  the  propriety  of  an  examination,  which  at  -first 
was  not  thought  necessary.  Seeing,  on  his  arrival,  that 
something  troubled  him,  she  inquired  what  it  was ;  to  which 
he  abruptly  replied,  "  Thomas  Maxfield  has  turned  preacher, 
I  find."  Looking  him  attentively  in  the  face,  "John," 
said  she,  "  you  know  what  my  sentiments  have  been.  You 
cannot  suspect  me  of  favoring  readily  any  thing  of  this 
kind.  But  take  care  what  you  do  with  respect  to  that 
young  man,  for  he  is  as  surely  called  of  God  to  preach  as 
you  are.  Examine  what  have  been  the  fruits  of  his  preach- 
ing, and  hear  him  for  yourself.''  He  did  so,  and  was  con- 
strained to  say,  "It  is  the  Lord.  Let  him  do  what  seemeth 
to  him  good." 

"  In  other  places,  also,"  says  the  biographer  of  Mr. 
Wesley,  "  the  same  assistance  was  afforded."  But  he 
submitted  to  it  with  reluctance.  His  high  church  princi- 
ples stood  in  his  way.  But,  such  effects  were  produced  ho 
frequently  found  himself  in  the  condition  of  Peter    vho 


PROGRESS    vP   METHODISM.  4 


Q 


being  questioned  in  a  matter  somewhat  similar,  couk  only 
relate  the  fact,  and  say,  "  What  was  2,  that  I  could  lAth* 
stand  Grod" 

"  But  the  Lord  was  about  to  show  him  greater  things 
than  these.  An  honest  man,  a  mason,  of  Bristol,  in  York- 
shire, whos<3  name  was  John  Nelson,  coming  up  to  London 
to  work  at  his  trade,  heard  that  word  which  he  found  to 
be  the  '  power  of  Grod  unto  salvation.1  Nelson  had  full 
business  in  London,  and  large  wages.  But  from  the  time 
of  making  his  peace  with  God  it  was  continually  on  his 
mind  that  he  must  return  to  his  native  place.  He  did  so 
about  Christmas,  in  the  year  1740.  His  relations  and 
acquaintances  soon  began  to  inquire  '  what  he  thought  of 
this  new  faith?  And  whether  he  believed  there  was  any 
such  thing  as  a  man's  knowing  that  his  sins  were  forgiven  ? ' 
John  told  them,  point  blank,  '  that  this  new  faith,  as  they 
called  it,  was  the  old  faith  of  the  gospel ;  and  that  he  him- 
self  was  as  sure  that  his  sins  were  forgiven  as  he  could  be 
of  the  shining  of  the  sun.'  This  was  soon  noised  abroad, 
and  more  and  more  came  to  inquire  concerning  these  strange 
things.  Some  put  him  upon  the  proofs  of  the  great  truths 
which  such  inquiries  naturally  led  him  to  mention.  And 
thus  he  was  brought  unawares  to  quote,  explain,  compare, 
and  enforce  several  parts  of  Scripture.  This  he  did,  at 
first  sitting  in  his  house,  till  the  company  increased  so  that 
the  house  could  not  contain  them.  Then  he  stood  at  the 
door,  which  he  was  commonly  obliged  to  do  in  the  evening, 
as  soon  as  he  came  from  work.  God  immediately  set  his 
seal  to  what  was  spoken ;  and  several  believed,  and  there- 
fore declared  that  God  was  merciful  also  to  their 
unrighteousness,  and  had  forgiven  all  their  sins. 

"  Here  was  a  preacher,  and  a  large  congregation,  many 


44  COMPENDIUM    OF   METHODISM. 

of  whom  were  happy  partakers  of  the  faith  of  the  gospel, 
raised  up  without  the  direct  interference  of  Mr.  Wesley. 
He  therefore  now  fully  acquiesced  in  the  order  of  God,  and 
rejoiced  that  the  thoughts  of  God  were  not  as  his  thoughts." 

Thus  we  have  the  origin  of  lay  preaching,  to  which 
Methodism,  under  God,  is  so  much  indebted.  Who  that  is 
not  blinded  by  Popish  notions  of  apostolic  succession,  can 
fail  to  see  that  it  was  a  divine  conception,  and  owes  its 
existence  to  the  direct  appointment  of  Providence  !  Though 
the  ministry  has  greatly  increased  since,  it  has  not  yet 
superseded  the  necessity  of  this  appliance,  because  the 
people  have  increased  also,  and,  after  all,  there  are  fields  of 
ministerial  usefulness  to  be  occupied  that  it  is  not  in  the 
power  of  the  regular  clergy  to  supply.  But  more  of  this 
hereafter. 

This  new  development  introduced  Mr.  Wesley  to  York- 
shire, where  he  labored  much,  and  where  religion  has  taken 
deeper  root  than  in  almost  any  other  part  of  England. 
And  it  opened  the  way  to  other  fields,  and  so  the  work  of 
God  spread ;  but  not  without  other  difficulties  than  those 
already  mentioned.  Since  Mr.  Wesley's  separation  from 
the  Moravians,  some  of  his  old  friends  had  left  him  and  gone 
over  to  them  ;  but  what  was  most  painful  of  all>  his  brother 
Charles  manifested  strong  tendencies  in  the  same  direction. 
This  was  a  trying  circumstance.  But  still  he  trusted  in  the 
Lord,  having  no  separate  interest  to  promote,  and  wrote  his 
brother  a  pathetic  letter,  in  which  we  find  these  words : 
"  0  !  my  brother,  my  soul  is  grieved  for  you ;  the  poison  is 
in  you;  fair  words  have  stolen  away  your  heart.  'Nc 
English  man  or  woman  is  like  the  Moravians !  ,  So  the 
matter  is  come  to  a  fair  issue.  Five  of  us  did  stand  together 
a  few  months  since,  but  two  are  gone  to  "the  right  hand, 


PROGRESS   OP   METHODISM.  45 

(Hutchins  and  Cennick,)  and  two  more  to  the  left,  (Mr. 
Hall  and  you.)  Lord,  if  it  be  thy  gospel  which  I  preach, 
arise  and  maintain  thine  own  cause." 

This  letter  took  effect,  and  brought  his  brother  more  fully 
into  union  with  himself  and  into  the  itinerant  work.  He 
immediately  proceeded  to  Oxford,  and  from  thence  to 
Gloucester,  and  elsewhere,  preaching  Jesus  in  various 
places,  but  chiefly  in  the  highways  and  hedges,  from  White- 
field's  pulpit  —  the  stone  wall ;  and  thousands  flocked  to 
hear  him,  upon  whom  God  wrought  with  power.  Convic- 
tions were  often  quick  and  distressing,  and  conversions 
sudden  and  clear  as  the  meridian  sun.  To  show  that  God 
is  no  respecter  of  person  or  rank,  the  work  extended  to  all 
grades  of  society,  if  we  except  those  of  the  highest  fashion 
and  folly,  who  generally  avoid  the  gospel  altogether.  The 
poor  colliers  especially  drank  deep  at  the  fountain  of  life, 
and  manifested  the  most  astonishing  improvement  that 
grace  ever  produced.  June  22d,  says  Mr.  Wesley :  "  I 
went  again  to  learn  Christ  among  our  colliers,  and  drink 
into  their  spirit.  We  rejoiced  for  the  consolation.  God 
knows  their  poverty ;  but  they  are  rich,  and  daily  entering 
into  his  rest.  They  do  not  hold  it  necessary  to  deny  weak 
faith  in  order  to  get  strong.  Their  souls  truly  wait  upon 
God  in  his  ordinances.  Ye  many  masters,  some  learn 
Christ  of  these  outcasts ;  for  know  that,  except  ye  be  con 
verted  and  become  like  these  little  children,  ye  cannot  enter 
into  the  kingdom  of  heaven." 

The  new  religion  also  gave  its  subjects  wonderful  victory 
over  death.  Speaking  of  a  sister  Hooper,  says  Mr.  Wesley: 
"I  asked  her  whether  she  was  not  in  great  pain  ?  '  Yes/ 
she  answered,  *  but  in  greater  joy.  I  would  not  be  without 
either.'  <  But  do  you  not  prefer  either  life  or  death  ? ' 
She  replied,  *  All  is  alike  to  me ,  let  Christ  choose ;  I  have 


46  COMPENDIUM   OF   METHODISM. 

no  will  of  my  own.'  I  spoke  with  her  physician,  who  said 
he  had  little  hope  of  her  recovery^;  i  only,'  he  added,  '  she 
has  no  dread  upon  her  spirits,  which  is  generally  the  worst 
symptom.  Most  people  die  for  fear  of  dying ;  but  I  never 
met  with  such  people  as  yours.  They  are  none  of  them 
afraid  of  death ;  but  calm,  and  patient,  and  resigned  to  the 
last.' " 

The  glorious  effects  of  these  itinerant  labors  extorted  con- 
cessions from  Dr.  Whitehead  which  his  prejudices  would 
not  have  allowed  under  ordinary  circumstances.  He 
observes : — 

"Viewing  itinerant  preaching  in  this  light,  we  see  it3 
importance,  and  must  acknowledge  that  the  authors  of  it 
deserve  great  praise ;  especially  as  they  introduced  it  by 
their  own  example,  under  great  difficulties  and  hardships. 
Their  prospects  in  life,  from  their  learning,  their  abilities, 
and  their  rank  in  society,  were  all  sacrificed  to  the  plan  of 
itinerancy.  They  had  every  thing  to  lose  by  it,  reputation, 
health,  and  the  esteem  of  their  friends  ;  and  nothing  in  this 
world  to  gain,  but  great  bodily  fatigue,  ill  usage  from  the 
mob,  and  general  contempt.  And  as  only  three  persons 
united  together  in  the  plan,  they  could  not  expect  to  form 
any  extensive  or  permanent  establishment.  It  is  evident 
from  their  writings  that  these  three  servants  of  God  did  not 
look  to  any  distant  consequences  of  their  proceedings. 
They  contented  themselves  with  doing  as  much  good  as 
possible  in  the  way  which  opened  before  them;  and  they 
truly  labored  also  for  their  own  continuance  in  the  faith,, 
knowing  that  unfaithfulness  to  their  calling  would  impair, 
and  in  the  issue  destroy  it." 

This  brings  us  to  consider  another  necessity  of  the  cause 
and  its  supply.  Mr.  Wesley  had  been  induced  to  form  his 
followers  into  societies,  from  observing  that  where  they  were 


PROGRESS   OF  METHODISM.  47 

not  thus  formed  they  soon  relapsed  into  their  former  habits; 
and  the  experiment  showed  the  wisdom  of  the  measure.  A 
little  reflection  also  convinced  him  that  this  was  the  very 
course  pursued  from  the  beginning  of  Christianity.  He  had 
been  constrained  to  preach  in  the  highways,  and  other 
anconsecrated  places,  by  the  closing  of  the  churches  against 
him,  and  he  had  felt  compelled  to  allow  pious  laymen  to 
exhort,  and  even  preach,  by  the  refusal  of  the  regular 
clergy  to  do  their  duty  and  watch  over  the  souls  of  inquirers, 
and  give  them  such  instructions  as  they  needed. 

But  still  there  were  frequent  defections  which  brought 
great  scandal  upon  the  cause,  and  yet  no  remedy  appeared. 
"At  length,"  Mr.  Wesley  remarks,  "while  we  were  think- 
ing of  quite  another  thing,  we  struck  upon  a  method  for 
which  we  have  cause  to  bless  God  ever  since.  I  was  talking 
with  several  of  the  society  in  Bristol  concerning  the  means 
of  paying  the  debts  there ;  when  one  stood  up  and  said, 
4  Let  every  member  of  the  society  give  a  penny  a  week  till 
all  are  paid.''  Another  answered,  'But  many  are  poor  and 
cannot  afford  to  do  it.'  'Then,'  said  he,  'put  eleven  of  the 
poorest  with  me,  and  if  they  can  give  any  thing,  well.  I 
will  call  on  them  weekly,  and  if  they  can  give  nothing,  I 
will  give  for  them  as  well  as  for  myself.  And  each  of  you 
can  call  on  eleven  of  your  neighbors  weekly  ;  receive  what 
they  give,  and  make  up  what  is  wanting.'  It  was  done. 
In  a  while  some  of  these  informed  me,  '  they  found  such 
and  such  a  one  did  not  live  as  he  ought.'  It  struck  me 
immediately,  'this  is  the  thing,  the  very  thing  we  have 
wanted  so  long.'  I  called  together  all  the  leaders  of  the 
classes,  [so  they  called  the  collectors,]  and  desired  that 
each  would  make  a  particular  inquiry  into  the  behavior  of 
those  whom  he  saw  weekly.  They  did  so.  Many  disorderly 
walkers  were  detected.     Some  turned  from  the  evil  of  their 


iS  COMPENDIUM    OF   METHODISM. 

ways.     Some  were  put  away  from  us.     Many  saw  it  with 
fear,  and  rejoiced  unto  God  with  reverence." 

The  same  arrangement  was  soon  adopted  in  London,  and 
in  all  the  other  societies,  with  the  happiest  effect.  Each 
leader  was  required  to  see  every  member  of  his  class  once  a 
week,  at  least,  to  inquire  after  the  prosperity  of  their  souls ; 
to  advise,  reprove,  or  exhort,  as  it  was  found  necessary;  to 
receive  what  they  were  disposed  to  give  for  the  relief  of 
the  poor;  and  to  meet  the  minister,  and  stewards,  &c,  as  at 
the  present  time.  This  arrangement,  we  believe,  has  never 
been  abrogated  in  any  branch  of  the  Methodist  family,  and 
it  is  to  be  hoped  that  it  never  will  be.  But  at  first  the 
leaders  visited  the  members  at  their  own  houses.  This  was 
soon  found  to  be  very  inconvenient,  and  in  some  cases 
impracticable.  Hence  it  was  agreed  that  the  members  of 
each  class  should  meet  together  once  a  week,  and  the  leader 
was  required  to  visit  only  those  who  might  be  absent.  So 
much  for  the  history  of  our  classes. 

About  this  time  intelligence  reached  Mr.  Wesley  that  the 
brethren  at  Kingswood  had  fallen  into  the  practice  of  occa- 
sionally spending  the  greater  part  of  the  night  in  prayer 
and  praise.  At  the  same  time  he  was  advised  to  put  an 
end  to  it,  as  a  disorder  that  could  not  be  tolerated  without 
danger  to  the  cause.  But  the  fact  that  it  was  a  new 
measure  was  not  sufficient  to  satisfy  him  that  it  might  not 
be  right  and  useful,  nor  the  other  fact  that  it  was  opposed. 
He  took  time,  therefore,  to  "  weigh  the  thing  thoroughly," 
and  finding  a  practice  among  the  early  Christians  of  much 
the  same  character,  he  could  not  persuade  himself  to  forbid 
it.  For  the  sake  of  obtaining  fuller  information  as  to  the 
meetings  themselves,  he  sent  word  to  the  watching  brethren 
that  he  would  watch^with  them  on  the  Friday  nearest  the 
full  moon.     He  did  so,  preaching  at  eight  or  nine,  and  con- 


PROGRESS    OF   METHODISM.  49 

tinuing  the  exercises  a  little  beyond  midnight,  praying  and 
praising  God  amid  a  throng  of  spectators.  The  effect  was 
good.  God  so  wrought  by  this  means  that  it  was  introduced 
in  other  places,  and  continued  once  a  month  for  a  long  time. 
Some  of  the  opposers  thought  the  effect  attributable  to  the 
novelty  of  the  thing,  or,  perhaps,  to  the  silence  of  the  night, 
to  which  Mr.  Wesley  wisely  replied,  "I  am  not  careful  to 
answer  in  this  matter.  15e  it  so.  However,  the  impression 
then  made  on  many  souls  has  never  since  been  effaced. 
Now,  allowing  that  God  did  make  use  of  either  the  novelty 
or  any  other  indifferent  circumstance,  in  order  to  bring 
sinners  to  repentance,  yet  they  are  brought ;  and  herein  let 
us  rejoice  together." 

Thus,  our  watch  meetings  originated,  like  lay  preaching, 
in  what  was  regarded  the  excessive  zeal  of  individuals; 
and  though  by  no  means  as  serviceable  to  the  cause,  they 
have  no  doubt  proved  an  efficient  auxiliary  in  saving  souls 
from  death. 

It  was  about  this  time  also  that  another  custom  was 
started,  viz. :  the  giving  of  quarterly  tickets  to  the  faithful 
of  the  flock.  It  happened  on  this  wise :  as  the  society 
increased,  Mr.  Wesley  saw  the  necessity  of  greater  care  to 
separate  the  precious  from  the  vile ;  and  determined  to  con- 
verse with  each  member  once  in  three  months  personally. 
In  carrying  this  purpose  into  effect,  it  occurred  that  it 
might  be  well  for  him  to  give  such  as  he  found  walking  in 
the  truth  some  testimonial  of  character  and  connection  with 
the  society.  For  this  purpose  he  prepared  a  ticket,  which, 
being  publicly  explained,  had  all  the  form  of  a  full  length 
recommendation.  Those  who  bore  these  tessera,  as  the 
ancients  called  them,  were  acknowledged  by  their  brethren 
of  other  societies,  and  received  with  cordiality.  They  also 
found  ready  access  to  all  the  society  meetings ;  while  those 

4 


50  COMPENDIUM    OF   METHODISM. 

whose  conduct  had  been  such  as  to  render  them  unworthy  of 
receiving  the  quarterly  tickets  were  excluded. 

The  practice  thus  started  has  been  of  excellent  service  in 
more  ways  than  one.  Though  it  has  not  been  rigidly  carried 
out,  particularly  in  this  country,  it  is  nevertheless  among 
our  regulations,  and  will  vary  in  its  application  and  utility 
just  as  the  ministry  varies  in  its  pastoral  fidelity.  Originat- 
ing in  an  effort  to  be  more  critical  in  watching  over  the 
flock,  and  defending  it  from  the  corrupting  influence  of 
unworthy  characters,  it  will  always  be  found  useful  in  the 
execution  of  this  holy  design. 

The  same  grand  pursuit  suggested  the  band  meetings 
also.  Many  were  anxious  for  a  more  intimate  union.  They 
had  conflicts  it  would  not  be  proper  to  detail  in  a  promis- 
cuous society,  but  in  relation  to  which  they  needed  counsel 
no  less  than  on  other  points.  "  In  compliance  with  their 
desire,"  says  Mr.  Wesley,  "I  divided  them  into  smaller 
companies  ;  putting  the  married  or  single  men,  and  married 
or  single  women,  together.  In  order  to  increase  in  them  a 
grateful  sense  of  all  the  mercies  of  the  Lord,  I  desired  that 
one  evening  in  a  quarter  they  should  all  come  together,  that 
we  might '  eat  bread '  (as  the  ancient  Christians  did)  with 
gladness  and  singleness  of  heart."  This  was  the  origin  of 
our  love  feasts,  of  the  nature  and  influence  of  which  we 
shall  speak  more  particularly  in  another  place. 

Thus  we  see  that  these  peculiarities  of  Methodism  were  of 
providential  origin,  springing  out  of  the  spiritual  necessities 
of  the  pious,  and  of  perishing  sinners.  There  seems  to 
hqve  been  no  planning,  no  human  ingenuity,  no  speculation. 
Mi .  Wesley's  plans  were  the  plans  of  the  Episcopal  Church. 
He  knew  no  other,  he  wanted  no  other,  till  the  necessity 
apj  eared,  and  the  measure  stood  up  before  him  like  a  real 
pre  wnce  ;  anr1  then  he  adopted  it  for  the  sake  of  the  cause, 


PROGRESS   OF  METHODISM  51 

though  in  doing  so  he  had  to  depart  from  &  long  cherished 
system  of  operations,  to  which  he  had  adhered  with  unde- 
viating  tenacity. 

Mr.  Wesley  had  now  a  number  of  helpers  after  his  own 
heart ;  besides  many  class  and  band  leaders,  whose  services 
were  indispensable  to  his  benevolent  designs.  The  preach- 
ing of  the  word  was  with  power.  It  was  generally  extem- 
poraneous, and  directly  adapted  to  the  circumstances  of  the 
people,  as  the  sermons  of  other  clergy  were  not.  The 
hearers,  even  the  low  and  despised,  listened  with  astonish- 
ment, and,  regarding  it  as  a  message  from  God  to  them, 
made  haste  to  "  repent  and  be  converted."  Several  soldiers 
of  the  British  army,  whom  the  Holy  Spirit  had  conquered, 
going  into  Germany,  began  to  preach  Jesus  to  the  army, 
and  great  was  the  power  of  God  that  attended  them. 

Mr.  Haime,  writing  to  Mr.  Wesley,  says .  "  We  re- 
mained in  this  camp  eight  days,  and  then  removed  to  a  place 
called  Arsk.  Here  I  began  to  speak  openly  at  a  small  dis- 
tance from  the  camp,  just  in  the  middle  of  the  English  army. 
We  sung  a  hymn,  which  drew  about  two  hundred  soldiers 
together,  and  they  all  behaved  decently.  After  I  had 
prayed,  I  began  to  exhort  them;  and,  though  it  rained,  very 
few  went  away.  Many  acknowledged  the  truth  ;  in  partic- 
ular a  young  man,  John  Greenwood,  who  has  kept  with  me 
ever  since,  and  whom  God  has  lately  been  pleased  to  give 
me  for  a  fellow  laborer.  Our  society  is  now  increased  to 
upwards  of  two  hundred,  and  the  hearers  are  frequently 
more  than  a  thousand ;  although  many  say  I  am  mad,  and 
others  have  endeavored  to  incense  the  field  marshal  against 
us.  I  have  been  sent  for  and  examined  several  times.  But 
blessed  be  God,  he  has  always  delivered  me." 

One  of  his  hearers,  who  cried  out  to  his  comrades  to 
"  come  away,  and  not  hear  that  fool  any  longer,"  received 


52  COMPENDIUM    OF   METHODISM. 

an  arrow  to  his  heart,  and  "  roared  out  in  the  bitterness  of 
his  soul,"  till  God  turned  his  heaviness  into  joy. 

John  Evans  wrote  of  this  same  divine  :  "I  believed  my- 
self a  very  good  Christian  till  we  came  to  winter  quarters, 
where  I  met  with  John  Haime.  But  I  was  soon  sick  of  his 
company :  for  he  robbed  me  of  my  treasure  ;  he  stole  away 
my  gods,  telling  me  I  and  my  works  were  going  to  hell 
together.  This  was  strong  doctrine  to  me.  When  the  Lord 
had  opened  my  eyes,  and  shown  me  that  i  by  grace  we  are 
saved  through  faith,'  I  began  immediately  to  declare  it  to 
others,  though  I  had  not  as  yet  experienced  it  myself.  But 
Oct.  23d,  as  William  Clements  was  at  prayer,  I  felt  on  a 
sudden  a  great  alteration  in  my  soul.  My  eyes  overflowed 
with  tears  of  love.  I  knew  I  was  through  Christ  reconciled 
to  God  ;  which  inflamed  my  soul  with  fervent  love  to  him, 
whom  I  now  saw  to  be  my  complete  Redeemer.  0,  the 
tender  care  of  Almighty  God  in  bringing  up  his  children  ! " 

But  it  must  not  be  imagined  that  this  growing  cause  was 
not  opposed.  The  spirit  that  christened  its  early  friends 
"  Methodists  "  at  Oxford,  found  sympathy  in  other  places. 
The  clergy  generally  threw  themselves  directly  in  the  way, 
and  exerted  their  influence  against  it.  They  had  refused 
the  preachers  the  use  of  their  pulprts,  and  otherwise  treated 
them  as  heretics  and  vagabonds.  Mr.  Wesley  had  been 
denied  the  privilege  of  preaching  in  the  church  of  his  native 
place,  where  his  father  had  been  rector  many  years,  and 
therefore  preached  on  his  father's  tombstone  to  such  a  con- 
gregation as  Epworth  had  never  seen.  The  members  in 
many  places,  though  correct  in  life  and  filled  with  the  spirit, 
had  been  repelled  from  the  sacrament,  while  infidels,  and 
swearers,  and  almost  every  other  kind  of  carnal  and  wicked 
men,  had  been  admitted  without  objection.  Sermons  had 
been  preached  denouncing  the  whole  fraternity  as  a  pestilent 


PROGRESS   OF  METHODISM.  63 

concern,  that  ought  not  to  be  tolerated ;  and  fioni  the 
bishops  down  to  their  lowest  clerical  vassals,  there  was  a 
hue  and  cry  of  hostility,  not  very  dissimilar  to  that  raised 
by  the  Scribes  and  Pharisees,  under  the  ministrations  of 
Jesus  of  Nazareth. 

With  such  an  example  in  the  house  of  God,  among  the 
priests  themselves,  it  was  not  difficult  to  predict  a  storm 
from  without,  which  would  have  no  limits,  except  such  as 
God  might  be  pleased  to  interpose.  And  so  it  came  to  pass. 
The  new  sect  being  every  where  spoken  against  by  people 
of  rank  and  religion,  the  tools  by  which  they  execute  their 
nefarious  and  illegal  will,  —  the  rabble,  —  pursued  them 
from  place  to  place  with  sword  in  hand,  and,  but  for  the  pro- 
tection of  Omnipotence,  would  have  hurled  them  to  oblivion. 

In  London,  the  society  was  often  attacked  with  showers 
of  stones  ;  and  once  an  attempt  was  made  to  unroof  the 
Foundry  where  they  were  assembled  ;  and  for  some  time 
there  seemed  to  be  no  redress.  In  the  beginning  of  1743 
Mr.  Wesley  visited  Wednesbury,  where,  in  the  course,  of 
three  months,  so  powerful  was  the  work  of  God,  a  society 
was  formed,  consisting  of  some  three  or  four  hundred  mem- 
bers. But  Satan  came  also  among  them.  The  minister  of 
the  place,  with  several  justices,  stirred  up  the  baser  sort  of 
people  to  outrages  of  the  grossest  kind.  "  Mobs  were  sum- 
moned together  by  the  sound  of  the  horn  ;  men,  women, 
and  children,  were  abused  in  the  most  shocking  manner, 
being  beaten,  stoned,  and  covered  with  mud.  Women  in 
delicate  circumstances  were  treated  in  a  manner  that  cannot 
be  mentioned.  In  the  mean  time,  their  houses  were  broken 
open  by  any  that  pleased,  and  their  goods  spoiled  or  car- 
ried away  ;  some  of  the  owners  standing  by,  but  not  daring 
to  oppose,  as  it  would  have  been  at  the  peril  of  their  lives." 

We  have  only  room  to  narrate  the  circumstances  of  one 


64  COMPENDIUM   OF   METHODISM. 

or  two  mobs,  among  the  hundreds  with  which  the  church 
was  infested  in  those  times.  But  these  sufficiently  indicate 
the  ferocity  of  the  enemies,  and  the  kind  intervention  of 
Divine  Providence,  to  give  some  idea  of  what  infant  Meth- 
odism had  to  withstand,  and  the  help  she  obtained.  We 
give  the  account  in  Mr.  Wesley's  own  words.  The  scene 
of  the  transactions  was  Wednesbury,  where  he  preached  in 
the  open  air,  at  12  o'clock.     He  says :  — 

"  I  was  writing  at  Francis  Ward's  in  the  afternoon,  when 
the  cry  arose  that  '  the  mob  had  beset  the  house.'  We 
prayed  that  God  would  disperse  them.  And  it  was  so  ;  so 
that  in  half  an  hour  not  a  man  was  left.  I  told  our 
brethren,  '  Now  is  the  time  for  us  to  go ; '  but  they  pressed 
me  exceedingly  to  stay.  So,  that  I  might  not  offend  them, 
I  sat  down,  though  I  foresaw  what  would  follow.  Before 
five,  the  mob  surrounded  the  house  again,  in  greater  num- 
bers than  ever.  The  cry  of  one  and  all  was, '  Bring  out 
the  minister  ;  we  will  have  the  minister.'  I  desired  one  to 
take  their  captain  by  the  hand  and  bring  him  into  the 
house.  After  a  few  sentences  interchanged  between  us, 
the  lion  was  become  a  lamb.  I  desired  him  to  go  and  bring 
one  or  two  of  the  most  angry  of  his  companions.  He 
brought  in  two  who  were  ready  to  swallow  the  ground  with 
rage  ;  but  in  two  minutes  they  were  as  calm  as  he.  I  then 
bade  them  make  way,  that  I  might  go  out  among  the  people. 
As  soon  as  I  was  in  the  midst  of  them  I  called  for  a  chair, 
and,  standing  up,  asked,  <  What  do  any  of  you  want  with 
me  ? '  Some  said,  <  We  want  you  to  go  with  us  to  the 
Justice.'  I  replied,  '  That  I  will  with  all  my  heart ! '  I 
then  spoke  a  few  words,  which  God  applied ;  so  that  they 
cried  out  with  might  and  main,  <  The  gentleman  is  an  honest 
gentleman,  and  we  will  spill  our  blood  in  his  defence  ! '  I 
asked,  '  Shall  we  go  to  the  Justice  to-night  or  in  the  morn- 


PROGRESS    OF   METHODISM.  55 

h.g?'  Most  of  them  cried,  '  To-night!  to-night!'  On 
which,  I  went  before,  and  two  or  three  hundred  followed. 

"  The  night  came  before  we  had  walked  a  mile,  together 
with  heavy  rain.  Howevei,  on  we  went  to  Bentley  Hall, 
two  miles  from  Wednesbury  One  or  two  ran  before,  to  tell 
Mr.  Lane,  '  they  had  brought  Mr.  Wesley  before  his 
worship.'  Mr.  Lane  replied,  '  What  have  I  to  do  with  Mr. 
Wesley?  Go  and  carry  him  back  again.'  By  this  time 
the  main  body  came  up,  and  began  knocking  at  the  door. 
A  servant  told  them,  '  Mi.  Lane  was  in  bed.'  His  son 
followed,  and  asked,  '  what  was  the  matter  ?  '  One  replied, 
;  Why,  an't  please  you,  they  sing  psalms  all  day ;  nay,  and 
make  folks  rise  at  five  in  the  morning.  And  what  would 
your  worship  advise  us  to  do  ?  '  '  To  go  home,'  said  Mr. 
Lane,  '  and  be  quiet.' 

"  Here  they  were  at  a  full  stop,  till  one  advised  '  to  go 
to  Justice  Persehouse,  at  Walsal.'  All  agreed  to  this.  So 
we  hastened  on,  and  about  seven  came  to  his  house.  But 
Mr.  Persehouse  likewise  sent  word  that  '  he  was  in  bed.' 
Now  they  were  at  a  stand  again ;  but  at  last  they  all 
thought  it  the  wisest  course  to  make  the  best  of  their  way 
home.  About  fifty  of  them  undertook  to  convoy  me.  But 
we  had  not  gone  a  hundred  yards  when  the  mob  of  Walsal 
came  pouring  in  like  a  flood,  and  bore  down  all  before  them. 
TJie  Darlaston  mob  made  what  defence  they  could  ;  but 
they  were  weary,  as  well  as  out-numbered.  So  that,  in  a 
short  time,  many  being  knocked  down,  the  rest  ran  away, 
and  left  me  in  their  hands. 

"  To  attempt  speaking  was  vain  ;  for  the  noise  on  every 
side  was  like  the  roaring  of  the  sea.  So  they  dragged  me 
along  till  we  came  to  the  town ;  where,  seeing  the  door  of  a 
large  house  open,  I  attempted  to  go  in  ;  but  a  man,  catch- 
ing me  by  the  hair,  pulled  me  back  into  the  middle  of  the 


56  COMPENDIUM    OF   METHODISM. 

mob.  They  made  no  more  stop  till  they  had  cairied  me 
through  the  main  street.  I  continued  speaking  all  the  time 
to  those  within  hearing,  feeling  no  pain  or  weariness.  At 
the  west  end  of  the  town,  seeing  a  door  half  open,  I  made 
towards  it,  and  would  have  gone  in  ;  but  a  gentleman  in  the 
shop  would  not  suffer  me,  saying,  '  they  would  pull  the 
house  down  to  the  ground.'  However,  I  stood  at  the  door, 
and  asked,  '  Are  you  willing  to  hear  me  speak  ?  '  Many 
cried  out,  '  No,  no  !  knock  his  brains  out !  down  with  him ! 
kill  him  at  once  ! '  Others  said,  '  Nay ;  but  we  will  hear 
him  first ! '  I  began  asking,  '  What  evil  have  I  done  ? 
Which  of  you  all  have  I  wronged  in  word  or  deed  ? '  and 
continued  speaking  above  a  quarter  of  an  hour,  till  my 
voice  suddenly  failed.  Then  the  floods  began  to  lift  up 
their  voice  again ;  many  crying  out,  '  Bring  him  away ! 
Bring  him  away  ! ' 

"  In  the  mean  time,  my  strength  and  my  voice  returned, 
and  I  broke  out  aloud  into  prayer.  And  now  the  man  who 
just  before  headed  the  mob,  turned  and  said,  '  Sir,  I  will 
spend  my  life  for  you.  F.ollow  me,  and  not  one  soul  here 
shall  touch  a  hair  of  your  head.'  Two  or  three  of  his 
fellows  confirmed  his  words,  and  got  close  to  me  immedi- 
ately. At  the  same  time  the  gentleman  in  the  shop  cried 
out,  '  For  shame  !  For  shame  !  Let  him  go ! '  An  honest 
butcher,  who  was  a  little  farther  off,  said  '  it  was  a  shame 
they  should  do  thus ; '  and  pulled  back  four  or  five,  one 
after  another,  who  were  running  on  the  most  fiercely.  The 
people  then,  as  if  it  had  been  by  common  consent,  fell  back 
to  the  right  and  left ;  while  those  three  or  four  men  took 
me  between  them,  and  carried  me  through  them  all.  But, 
on  the  bridge,  the  mob  rallied  again  ;  we  therefore  went  on 
one  side,  over  the  mill-dam,  and  thence  through  the 
meadows,  till,  a  little  before  ten,  God  brought  me  safe  to 


PROGRESS   IF  METHODISM.  51 

Wednesburj  ;  having  lost  only  one  flap  of  my  waistcoat, 
and  a  little  skin  from  one  of  my  hands. 

"  I  never  saw  such  a  chain  of  providences  before ;  so 
many  convincing  proofs  that  the  hand  of  God  is  on  every 
person  and  thing,  over-ruling  as  it  seemeth  him  good. 

"  A  poor  woman  in  Darlaston,  who  had  headed  that  mob, 
and  sworn  '  that  none  should  touch  me,'  when  she  saw  her 
fellows  give  way,  ran  into  the  thickest  of  the  throng,  and 
knocked  down  three  or  four  men,  one  after  another.  But 
many  assaulting  her  at  once,  she  was  soon  overpowered,  and 
had  probably  been  killed  in  a  few  minutes,  (three  or  four 
men  keeping  her  down,  and  beating  her  with  all  their 
might,)  had  not  a  man  called  out  to  them,  '  Hold,  Tom, 
hold ! '  '  Who  is  there  ? '  said  Tom.  '  What,  honest 
Munchin?  Nay,  then,  let  her  go.'  So  they  held  their 
hands,  and  let  her  get  up  and  crawl  home  as  well  as  she 
could. 

"  From  the  beginning  to  the  end,  I  found  the  same  pres- 
ence of  mind  as  if  I  had  been  sitting  in  my  study.  But  I 
took  no  thought  for  one  moment  before  another  ;  only  once 
it  came  into  my  mind,  that  if  they  should  throw  me  into  the 
river,  it  would  spoil  the  papers  that  were  in  my  pocket. 
For  myself,  I  did  not  doubt  but  I  should  swim  across,  having 
but  a  thin  coat,  and  a  light  pair  of  boots. 

"  By  how  gentle  degrees  does  God  prepare  us  for  his 
will !  Two  years  ago,  a  piece  of  brick  grazed  my  shoulders. 
It  was  a  year  after  that  a  stone  struck  me  between  the  eye3. 
Last  month,  I  received  one  blow ;  and  this  evening,  two  — 
one  before  we  came  into  town,  and  one  after  we  were  gone 
cut.  But  both  were  as  nothing ;  for,  though  one  man 
struck  me  on  the  breast  with  all  his  might,  and  the  other  on 
the  mouth  with  such  force  that  the  blood  gushed  out  imme 


58  COMPENDIUM   OF   METHODISM. 

diately,  I  felt  no  more  pain  from  either  of  the  blows  than 
if  they  had  touched  me  with  a  straw. 

"  It  ought  not  to  be  forgotten  that,  when  the  rest  of  the 
society  made  all  haste  to  escape  for  their  lives,  four  only 
would  not  stir,  —  William  Sitch,  Edward  Slater,  John  Grif- 
fiths, and  Joan  Parks.  These  kept  with  me,  resolving  to 
live  or  die  together.  And  none  of  them  received  one  blow 
but  William  Sitch,  who  held  me  by  the  arm  from  one  end  of 
che  town  to  the  other.  He  was  then  dragged  away  and 
knocked  down  ;  but  he  soon  rose  and  got  to  me  again.  I 
afterwards  asked  him,  c  what  he  expected  when  the  mob 
came  upon  us  ?  '  He  said,  *  To  die  for  him  who  had  died 
for  us  ; '  and  added,  '  that  he  felt  no  hurry  or  fear,  but 
calmly  waited  till  God  should  require  his  soul  of  him.'  " 

At  St.  Ivers,  Mr.  Wesley  was  roughly  handled,  and  the 
preaching  house  was  pulled  down  to  the  ground ;  but  we 
will  only  mention  the  particulars  of  his  visit  to  Falmouth, 
which  we  find  stated  in  his  Journal. 

"  Thursday,  July  4.  —  I  rode  to  Falmouth.  About  three 
in  the  afternoon  I  went  to  see  a  gentlewoman  who  had  been 
indisposed.  Almost  as  soon  as  I  sat  down,  the  house  was 
beset  on  all  sides  by  an  innumerable  multitude  of  people. 
A  louder  or  more  confused  noise  could  hardly  be  at  the 
taking  of  a  city  by  storm.  At  first,  Mrs.  B.  and  her 
daughter  endeavored  to  quiet  them ;  but  it  was  labor  lost. 
They  might  as  well  have  attempted  to  still  the  raging  of  the 
sea,  and  were,  therefore,  soon  glad  to  shift  for  themselves. 
The  rabble  roared  with  all  their  throats,  '  Bring  out  the 
Canorum !  Where  is  the  Canorum  ? '  (an  unmeaning 
word  which  the  Cornish  rabble  then  used  instead  of  Meth- 
odist.) No  answer  being  given,  they  quickly  forced  open 
the  outer  door,  and   filled  the  passage.     Only  a  wainscot 


PROGRESS   OP   METHODISM.  59 

partition  was  between  us,  which  was  not  likely  to  stand  long. 
I  immeliately  took  down  a  large  looking  glass  which  hung 
against  it,  supposing  the  whole  side  would  fall  in  at  once. 
They  began  their  work  with  abundance  of  bitter  impreca- 
tions. A  poor  girl  who  was  left  in  the  house  was  utterly 
astonished,  and  cried  out,  '  0,  sir,  what  must  we  do  ?  '  I 
said,  '  We  must  pray.'  Indeed,  at  that  time,  to  all  appear- 
ance, our  lives  were  not  worth  an  hour's  purchase.  Sho 
asked,  'But,  sir,  is  it  not  better  for  you  to  hide  yourself? 
To  get  into  the  closet  ? '  I  answered,  '  No.  It  is  best  for 
me  to  stand  just  where  I  am.'  Among  those  without  were 
the  crews  of  some  privateers  which  were  lately  come  into 
the  harbor.  Some  of  these,  being  angry  at  the  slowness 
of  the  rest,  thrust  them  away,  and  coming  up  all  together, 
set  their  shoulders  to  the  inner  door,  and  cried  out,  '  Avast, 
lads,  avast ! '  Away  went  all  the  hinges  at  once,  and  the 
door  fell  back  into  the  room.  I  stepped  forward  into  the 
midst  of  them,  and  said,  '  Here  I  am.  Which  of  you  has 
any  thing  to  say  to  me  ?  To  which  of  you  have  I  done  any 
wrong  ?  To  you  ?  Or  you  ?  Or  you  ?  '  I  continued 
speaking  till  I  came  into  the  middle  of  the  street,  and  then 
raising  my  voice,  said,  'Neighbors,  countrymen,  do  you 
desire  to  hear  me  speak  ?  '  They  cried  vehemently,  '  Yes, 
yes !  he  shall  speak.  He  shall.  Nobody  shall  hinder  him.' 
But  having  nothing  to  stand  on,  and  no  advantage  of 
ground,  I  could  be  heard  by  a  few  only.  However,  I  spoke 
without  intermission ;  and,  as  far  as  the  sound  reached,  the 
people  were  still,  till  one  or  two  of  their  captains  turned 
about  and  swore,  '  Not  a  man  shall  touch  him.'  Mr.  Thomas, 
a  clergyman,  then  came  up,  and  asked,  *  Are  you  not 
ashamed  to  use  a  stranger  thus  ? '  He  was  soon  seconded  by 
two  or  three  gentlemen  of  the  town,  and  one  of  the  Aldermen, 
with  whom  I  walked  down  the  town,  speaking  all  the  time, 


60  COMPENDIUM  OF  METHODISM. 

till  1  ca.ne  to  Mrs.  Maddern's  house.  The  gentlemen  pro 
posed  sending  for  my  horse  to  the  door,  and  desired  me  tc 
step  in  and  rest  the  mean  time.  But,  on  second  thoughts, 
they  judged  it  not  advisable  to  let  me  go  out  among  the 
people  again.  So  they  chose  to  send  my  horse  before  me 
to  Penryn,  and  to  send  me  thither  by  water  ;  the  sea  run- 
ning close  by  the  back  door  of  the  house  in  which  we  were. 

"  I  never  saw  before,  no,  not  at  Walsal  itself,  the  hand  of 
God  so  plainly  shown  as  here.  There  I  had  some  compan- 
ions, who  were  willing  to  die  with  me ;  here,  not  a  friend, 
but  one  simple  girl,  who  likewise  was  hurried  away  from  me 
in  an  instant,  as  soon  as  ever  she  came  out  of  Mrs.  B.'s 
house.  There,  I  received  some  blows,  lost  part  of  my 
clothes,  and  wTas  covered  over  with  dirt.  Sere,  although 
the  hands  of  perhaps  some  hundreds  of  people  were  lifted 
up  to  strike  or  throw,  they  were  one  and  all  stopped  in  the 
midway,  so  that  not  a  man  touched  me  with  one  of  his 
fingers.  Neither  was  any  thing  thrown  from  first  to  last,  so 
that  I  had  not  even  a  speck  of  dirt  on  my  clothes.  Who 
can  deny  that  God  heareth  the  prayer  ?  Or  that  he  hath 
all  power  in  heaven  and  earth  ?  " 

But  mobs  were  among  the  least  obstructions  to  the  work. 
They  usually  beget  a  sympathy,  which,  though  it  may  not 
have  courage  to  repel  them,  will  operate  in  other  ways,  and 
under  other  circumstances,  with  good  effect.  Popular 
derision  presents  a  much  more  effective  resistance  to  any 
cause.  And  this,  accompanied  with  every  other  species  of 
opposition  which  learning,  wealth,  prejudice,  and  power, 
can  give,  formed  the  mighty  current  that  the  Wesleyan 
movement  had  to  resist.  Nevertheless,  by  the  peculiar 
blessing  of  heaven,  it  advanced  with  accumulating  energy, 
achieving  reforms  among  the  lower  classes  that  had  been 
regarded  utterly  impracticable 


CHAPTER   III. 

IIIE  FIBST    CONFERENCE,   WITH    THE   TRIALS    AND     SUCCESS 

THAT    FOLLOWED. 

For  several  years  the  preachers  travelled  from  place  to 
place  as  circumstances  seemed  to  require,  and  as  Mr. 
Wesley  directed,  without  any  plan.  But  as  they  became 
more  numerous,  and  the  work  more  extensive  and  compli- 
cated, it  became  necessary  to  divide  the  country  into 
circuits,  to  be  supplied  by  the  different  preachers  according 
to  rules  that  might  be  adopted  for  that  purpose.  To 
effect  so  difficult  a  task  in  a  way  not  to  disturb  the  unity  of 
the  body,  and  at  the  same  time  secure  the  greatest  possible 
success,  Mr.  Wesley  invited  a  number  of  the  preachers  to 
meet  him  for  consultation.  The  first  meeting  was  held  at  the 
Foundry,  in  London,  June  25th,  1744,  and  consisted  of  six 
persons.  The  preachers  thus  met,  Mr.  Wesley  denominated 
"  The  Conference"  a  title  that  is  now  better  understood, 
and  of  high  significance,  both  in  Europe  and  America.  The 
meeting  continued  five  days,  and  was  occupied,  first  of  all, 
in  prayer  to  God,  for  his  guidance  and  blessing ;  and  then, 
in  the  consideration  of  the  great  doctrinal  and  practical 
questions  particularly  involved  in  their  enterprise. 

That  they  might  come  to  right  conclusions,  it  was  desired 
that  all  should  have  a  single  eye,  and  be  as  little  children, 
having  every  thing  to  learn  ;  that  every  point  should  be 
examined  to  the  foundation ;  that  each  should  speak  what- 


62  COMPENDIUM   OF   METHODISM. 

ever  was  hi  his  heart,  till  every  question  Bhould  be  thor- 
oughly debated  end  settled.  This  being  premised,  the 
design  of  the  meeting  was  stated  to  be,  to  consider,  1. 
What  to  teach.  2.  How  to  teach.  And  3.  What  to  do ; 
i.  e.,  how  to  regulate  our  doctrine,  discipline  and  practice. 
Whereupon,  they  proceeded  step  by  step  in  the  form  of 
conversation,  beginning  with  the  doctrine  of  justification, 
till  they  had  agreed  upon  most  of  the  great  principles  which 
constitute  the  framework  and  strength  of  our  ecclesiastical 
fabric. 

With  an  improved  acquaintance  with  each  other,  and  a 
better  understanding  of,  and  a  stronger  attachment  to,  the 
doctrines  and  discipline  in  which  they  were  so  happily 
agreed,  they  were  now  prepared  to  instruct  and  regulate  the 
societies  as  they  had  never  been  before.  And  as  the  result 
of  these  deliberations,  the  work  of  God  advanced  with 
greater  uniformity,  and  the  different  societies  became 
moulded  and  fashioned  after  the  same  image,  as  was  neces- 
sary to  consolidate  them  into  one  grand  confederacy. 

This  was  the  beginning  of  Conferences,  and  lies  at  the 
foundation  of  that  series  of  annual  meetings  of  the  preachers 
which  has  been  extended  to  the  present  day.  The  second 
Conference  commenced  Aug.  1,  1745,  and  consisted  of  ten 
persons,  convened,  as  before,  by  Mr.  Wesley's  invitation. 
Some  years  after  he  gave  a  general  permission  to  all  the 
preachers  to  attend,  but  soon  retracted  it.  At  these  Con- 
ferences the  character  of  the  preachers  was  examined, 
points  of  doctrine  and  discipline  reviewed  as  occasion 
required,  complaints  considered,  and  difficulties  settled. 
The  minutes  of  the  several  conversations  held,  fcrmed  the 
discipline  of  the  societies.  The  last  revision  of  them,  by 
himself,  was  made  in  1789,  two  years  before  his  death. 
Arrangements  now  being  more  fully  established,  and  the 


THE   FIRST    CONFERENCE.  63 

preachers  assigned  to  particular  fields  of  labor  for  a  time, 
Mr.  Wesley  took  occasion  to  reason  with  the  established 
clergy,  to  whose  ignorance  and  prejudice  he  attributed  most 
of  the  persecutions  the  societies  were  called  to  endure. 
And  wishing  to  do  it  in  a  manner  the  least  offensive,  he 
drew  up  a  short  state  of  the  case  between  the  clergy  and 
the  Methodists,  and  sent  it  to  a  personal  friend,  to  be  used 
as  he  should  see  fit.  This  document  so  clearly  indicates  the 
principles,  character,  and  condition  of  the  societies  at  that 
time,  we  cannot  deny  our  young  friends  the  privilege  of 
reading  it  in  this  connection.  'Who  will  say  that  its  demands 
are  unreasonable  ? 

"About  seven  years  since  we  began  preaching  inward 
present  salvation  as  attainable  by  faith  alone.     For  preach- 
ing this   doctrine,  we  were  forbidden  to  preach   in  most 
churches.     We  then  preached  in  private  houses  ;  and  when 
the  houses  could  not  contain  the  people,  in  the  open  air. 
For  this,  many  of  the  clergy  preached  or  printed  against 
us,  as  both  heretics  and  schismatics.      Persons  who  were 
convinced  of  sin  begged  us  to  advise  them  more  particu- 
larly how  to  flee  from  the  wrath  to  come.      We  desired 
them,   being  many,   to  come  at  one  time,  and   we   would 
endeavor  it.      For  this  we  were  represented,  both  from  the 
pulpit  and  the  press,  as  introducing  Popery,  and  raising 
sedition.     Yea,  all  manner  of  evil  was  said,  both  of  us  and 
of  those  who  used  to  assemble  with  us.     Finding  that  some 
of  these  did  walk  disorderly,  we  desired  them  not  to  como 
to  us  any  more.      And  some  of  the  others  we  desired  to 
overlook  the  rest,  that  we  might  know  whether  they  walked 
worthy  of  the  gospel.     Several  of  the  clergy  now  stirred  up 
the  people  to  treat  us  as  outlaws  or  mad  dogs.     The    people 
did  so,  both  in  Staffordshire,  Cornwall,   and  many   other 


64  COMPENDIUM    OF   METHODISM. 

places.      And   they   do   so   still,   wherever   they   Are   not 
restrained  by  fear  of  the  magistrates. 

"  Now,  what  can  we  do,  or  what  can  you,  or  our  brethren 
do,  towards  healing  this  breach  ?  Desire  of  us  any  thing 
which  we  can  do  with  a  safe  conscience,  and  we  will  do  it 
immediately.  Will  you  meet  us  here  ?  Will  you  do  what 
we  desire  of  you,  so  far  as  you  can  with  a  safe  conscience  ? 

"  1.  Do  you  desire  us,  To  preach  another,  or  to  desist 
from  preaching  this  doctrine  ?  We  cannot  do  this  with  a 
safe  conscience. 

"  2.  Do  you  desire  us,  To  desist  from  preaching  in  private 
houses,  or  in  the  open  air?  As  things  are  now  circum- 
stanced, this  would  be  the  same  as  desiring  us  not  to  preach 
at  all. 

"3.  Do  you  desire  us,  Not  to  advise  those  who  meet 
together  for  that  purpose  ?  To  dissolve  our  societies  ? 
We  cannot  do  this  with  a  safe  conscience  ;  for,  we  appre- 
hend, many  souls  would  be  lost  thereby. 

"4.  Do  you  desire  us,  To  advise  them  one  by  one  ?  This 
is  impossible,  because  of  their  number. 

"5.  Do  you  desire  us,  To  suifer  those  who  walk  disor- 
derly still  to  mix  with  the  rest  ?  Neither  can  we  do  this 
with  a  safe  conscience ;  for  '  evil  communications  corrwpt 
good  manners.'' 

"6.  Do  you  desire  us,  To  discharge  those  leaders,  as  we 
term  them,  who  overlook  the  rest  ?  This  is,  in  effect,  to 
suffer  the  disorderly  walkers  still  to  remain  with  the  rest. 

"  Do  you  desire  us,  lastly,  to  behave  with  tenderness, 
both  to  the  characters  and  persons  of  our  brethren  the 
clergy  ?  By  the  grace  of  God  we  can  and  will  do  this ;  as, 
indeed,  we  have  done  to  this  day. 

"  If  you  ask,  What  we  desire  of  you  to  do  ?  we  answer ; 


THE   FIRST    CONFERENCE.  65 

1.  We  do  not  desire  airy  of  you  to  let  us  preach  in  your 
church,  either  if  you  believe  us  to  preach  false  doctrine,  or 
if  you  have  the  least  scruple.  But  we  desire  any  who 
believes  us  to  preach  true  doctrine,  and  has  no  scruple  in 
the  matter,  not  to  be  either  publicly  or  privately  discouraged 
from  inviting  us  to  preach  in  his  church. 

"  2.  We  do  not  desire  that  any  who  thinks  it  his  duty  to 
preach  or  print  against  us  should  refrain  therefrom.  But 
we  desire,  that  none  will  do  this  till  he  has  calmly  consid- 
ered both  sides  of  the  question  ;  and  that  he  would  not 
condemn  us  unheard,  but  first  read  what  we  say  in  our  own 
defence. 

"3.  We  do  not  desire  any  favor  if  either  Popery,  sedition, 
or  immorality  be  proved  against  us.  But  we  desire  you 
would  not  credit,  without  proof,  any  of  those  senseless  tales 
that  pass  current  with  the  vulgar ;  that,  if  you  do  not  credit 
them  yourselves,  you  will  not  relate  them  to  others ;  yea, 
that  you  will  discountenance  those  who  still  retail  them 
abroad. 

"4.  We  do  not  desire  any  preferment,  favor,  or  recom 
mendation,  from  those  that  are  in  power,  either  in  Church 
or  State.  But  we  desire :  1.  That  if  any  thing  material 
be  laid  to  our  charge,  we  may  be  permitted  to  answer  for 
ourselves.  2.  That  you  would  hinder  your  dependents 
from  stirring  up  the  rabble  against  us,  who  are  certainly  not 
the  proper  judges  in  these  matters ;  and  3.  That  you  would 
effectually  suppress  and  discountenance  all  riots  and  popular 
insurrections,  which  evidently  strike  at  the  foundation  of 
all  government,  whether  of  Church  or  State." 

While  thus  reasoning  with  the  clergy,  and  other  opposers 
of  his  movements,  he  was  not  unmindful  of  the  conduct  of 
his  friends     His  advice  to  them  was  equally  pertinent  and 


QQ  COMPENDIUM    OF   METHODISM. 

instructive.  Nothing  could  more  clearly  certify  the  high 
moral  purity  of  his  purpose,  or  the  wisdom  of  his  plan. 
The  following  is  sufficient  to  indicate  the  view  he  took  of  the 
enterprise  in  which  he  was  engaged. 

"  The  first  general  ad  *riCE  which  one  who  loves  your 
souls  would  earnestly  recommend  to  every  one  of  you,  is, 
Consider,  with  deep  and  frequent  attention,  the  peculiar 
circumstances  wherein  you  stand.  One  of  these  is,  that 
you  are  a  new  people.  Tour  name  is  new,  (at  least  as 
used  in  a  religious  sense,)  not  heard  of,  till  a  few  years  ago, 
either  in  our  own  or  any  other  nation.  Your  principles  are 
new,  in  this  respect,  that  there  is  no  other  set  of  people 
among  us,  (and  possibly  not  in  the  Christian  world,)  whc 
hold  them  all  in  the  same  degree  and  connection ;  who  so 
strenuously  and  continually  insist  on  the  absolute  necessity 
of  universal  holiness  both  in  heart  and  life, — of  a  peaceful, 
joyous  love  of  God, — of  a  supernatural  evidence  of  things 
not  seen,  —  of  an  inward  witness  that  we  are  the  children 
of  God,  —  and  of  the  inspiration  of  the  Holy  Ghost,  in 
order  to  any  good  thought,  or  word,  or  work.  And  perhaps 
there  is  no  other  set  of  people,  (at  least  not  visibly  united 
together,)  who  lay  so  much,  and  yet  no  more,  stress  than 
you  do,  on  rectitude  of  opinions,  on  outward  modes  of  wor- 
ship, and  the  use  of  those  ordinances  which  you  acknowledge 
to  be  of  God ;  and  yet  do  not  condemn  any  man  upon 
earth  merely  for  thinking  otherwise  than  you  do  —  much 
less  to  imagine  that  God  condemns  him  for  this,  if  he  be  up- 
right and  sincere  of  heart. 

"  Your  strictness  of  life,  taking  the  whole  of  it  together, 
may  likewise  be  accounted  new.  I  mean,  your  making  it  a 
rule  to  abstain  from  fashionable   diversions ;  your  plainness 


THE   FIRST   CONFERENCE.  67 

rf  dress  ;  your  manner  of  dealing  in  trade ;  your  exactness 
In  observing  the  Lord's  day  ;  your  scrupulosity  as  to  things 
that  have  not  paid  custom  ;  your  total  abstinence  from  spir- 
ituous liquors  (unless  in  cases  of  extreme  necessity  ;)  your 
rule  '  not  to  mention  the  fault  of  an  absent  person,  in  par- 
ticular of  ministers,  or  of  those  in  authority,'  may  justly  be 
termed  new.  For  we  do  not  find  any  body  of  people  who 
insist  on  all  these  rules  together. 

"Consider   these   peculiar    circumstances   wherein    you 
stand,  and  you  will  see  the  propriety  of  a  second  advice 
I  would  recommend  to  you :    Do  not  imagine  you  can  avoid 
giving  offence.     Your  very  name   renders  this  impossible. 
And  as  much  offence  as  you  give  by  your  name,  you  will 
give  still  more  by  your  principles.     You  will  give  offence  to 
the  bigots  for  opinions,  modes  of  worship,  and  ordinances,  by 
laying   no  more  stress  upon  them  ;    to  the  bigots  against 
them,  by  laying  so  much  ;  to  men  of  form,  by  insisting  so 
frequently  and  strongly  on  the  inward  power  of  religion  ;  to 
moral  men,  (so  called,)  by  declaring  the  absolute  necessity 
of  faith,  in  order  to  acceptance  with  God  ;  to  men  of  reason 
you  will  give  offence,  by  talking  of  inspiration  and  receiving 
the  Holy  Ghost ;  to  drunkards,  Sabbath  breakers,  common 
swearers,  and  other  open  sinners,  by  refraining  from  their 
company,   as   well   as    by    that    disapprobation    of    their 
behavior    which  you  will   be   often    obliged    to   express. 
Either,  therefore,  you  must  consent  to  give  up  your  prin- 
ciples, or  your  fond  hope  of  pleasing  men.     What  makes 
even  your  principles  more  offensive  is,  this  uniting  of  your- 
selves together ;   union  renders  you  more  conspicuous,  plac- 
ing you  more  in  the  eye  of  men ;  and  more   dreadful  to 
those  of  a  fearful  temper ;  and  more  odious  to  men  of  zeal, 
if  their  zeal  be  any  other  than  fervent  love  to  God  and 
man." 


68  COMPENDIUM   OP   METHODISM. 

During  the  year  1T46  Mr.  Wesley  traversed  the  most 
distant  pa-:  ts  of  the  kingdom,  and  revivals  prevailed  in  many 
places.  He  usually  preached  two  or  thrte  times  every  day, 
and  regulated  the  societies  wherever  he  came.  His  whole 
heart  was  in  the  work,  and  his  fixed  resolution  surmounted 
every  difficulty. 

"  At  this  period,  the  preachers  were  not  skilled  beyond 
the  first  principles  of  religion,  and  the  practical  consequences 
deducible  from  them :  '  repentance  towards  Gfod,  faith  to- 
wards our  Lord  Jesus  Christ,'  and  the  fruits  that  follow, 
'righteousness,  and  peace,  and  joy  in  the  Holy  Ghost.' 
These  were  the  subjects  of  their  daily  discourses,  and  these 
truths  they  knew  in  power.  But  such  was  the  low  state  of 
religious  knowledge  among  the  people  that  it  was  absolutely 
necessary  to  enforce  these  first  principles,  and  to  give  them 
a  practical  influence  on  the  heart  and  life,  before  they  were 
led  any  farther.  In  these  circumstances,  the  limited  know- 
ledge of  the  preachers  was  so  far  from  being  an  incon- 
venience, that  it  was  an  unspeakable  advantage,  as  it  neces- 
sarily confined  them  to  those  fundamental  points  of  experi- 
mental and  practical  religion  which  were  best  adapted  to 
the  state  of  the  people.  Ministers  of  diversified  knowledge, 
but  of  little  experience  in  the  work  of  the  Spirit  of  God, 
seldom  dwell  sufficiently  in  their  sermons  on  these  important 
points  ;  and  hence  the  preachers  were  far  more  successful  in 
awakening  sinners  to  a  sense  of  their  dangerous  state,  and 
in  bringing  them  to  a  saving  knowledge  of  Christ.  To 
enforce  the  necessity  of  repentance,  and  of  seeking  salvation 
by  grace  alone  through  a  Redeemer,  the  preacher  would 
often  draw  a  picture  of  human  nature  in  such  strong  and 
natural  colors  that  every  one  who  heard  him  saw  his  own 
likeness  in  it,  and  was  ready  to  say,  '  He  hath  shown  me  all 
that  was  in  my  heart ! '      The  effect  was  surprising.      The 


THE    FIRST    CONFERENCE.  69 

people  found  themselves,  under  every  discourse,  emerging 
out  of  the  thickest  darkness  into  a  region  of  light,  the  blaze 
of  which,  being  suddenly  poured  in  upon  them,  gave  exqui- 
site pain  at  first,  but  soon  showed  them  the  way  to  peace  and 
consolation.  Mr.  Wesley  foresaw  that  as  knowledge  was 
increased  among  the  people  it  ought  to  be  increased  in  the 
3ame,  or  even  in  a  greater,  proportion  among  the  preachers, 
otherwise  they  would  become  less  useful.  He,  therefore^ 
began  to  think  of  a  collection  of  such  books  in  the  English 
language  as  might  forward  their  improvement  in  treating  of 
the  various  branches  of  practical  divinity."  —  Moore's  Life 
of  Wesley. 

This  foresight,  for  which  Mr.  Wesley  was  so  peculiar,  led 
him  to  consultation,  particularly  with  Dr.  Doddridge,  in  re- 
gard to  the  selection  of  a  library.  The  Doctor  treated  the 
subject  with  great  courtesy,  and  furnished  the  list  of  books 
desired,  notwithstanding  the  printer  was  driving  him  hard 
for  copy  to  complete  the  third  volume  of  his  "  Family 
Expositor."  It  was  about  this  time  that  it  was  inserted  in 
the  minutes,  for  the  benefit  of  the  ministry :  "  Read  the 
most  useful  books,  and  that  regularly  and  constantly. 
Steadily  spend  all  the  morning  in  this  employ,  or,  at  least, 
five  hours  in  the  four-and-twenty. 

"  '  But  I  read  only  the  Bible.'  Then  you  ought  to  teach 
others  to  read  only  the  Bible,  and,  by  parity  of  reason,  to 
fcar  only  the  Bible.  But  if  so,  you  need  preach  no  more. 
Just  so  said  George  Bell.  And  what  is  the  fruit  ?  Why, 
now  he  neither  reads  the  Bible  nor  any  thing  else.  This  is 
rank  enthusiasm.  If  you  need  no  book  but  the  Bible,  you 
are  got  above  St.  Paul.  He  wanted  others,  too.  '  Bring 
the  books,'  says  he,  '  but  especially  the  parchments,'  — 
those  wrote  on  parchment.  '  But  I  have  no  taste  for  read- 
ing.' Contract  a  taste  for  it  by  use,  or  return  to  your 
trade. 


70  COMPENDIUM   OP   METHODISM. 

"  '  But  I  have  no  books.'     I  will  give  each  of  you,  as  fast 
as  you  will  read  them,  books  to  the  value  of  five  pounds.  - 
And  I  desire  that  the  assistants  would  take  care  that  all  tho 
large  societies  provide  our  works,  or,  at  least,  the  notes,  for 
the  use  of  the  preachers." 

It  was  at  this  period,  also,  that  Mr.  Wesley  originated  the 
Kingswood  School  for  the  complete  education  of  the  young, 
where  their  morals  would  be  secure.  He  had  succeeded  in 
the  establishment  of  one  for  the  children  of  the  colliers, 
several  years  before,  and  was  now  looking  to  the  interests  of 
others  in  higher  life.  This  school  has  done  immense  good, 
and,  for  many  years,  has  been  wholly  devoted  to  the  sons  of 
the  itinerant  preachers. 

How  Mr.  Wesley  obtained  the  means  of  carrying  for- 
ward so  many  interests  involving  expense,  is  partly  explained 
by  the  following  fact  in  connection  with  the  establishment  of 
this  school.  "  He  was  mentioning  to  a  lady,  with  whom  he 
was  in  company  in  the  neighborhood  of  Bristol,  his  desire 
and  design  of  erecting  a  Christian  school,  such  as  would  not 
disgrace  the  apostolic  age.  The  lady  was  so  well  pleased 
with  his  views  that  she  immediately  went  to  her  scrutoire, 
and  brought  him  five  hundred  pounds  in  bank  notes,  desiring 
him  to  accept  of  them,  and  to  enter  upon  his  plan  immedi- 
ately. He  did  so.  Afterwards,  being  in  company  with  the 
same  lady,  she  inquired  how  the  building  went  on ;  and 
whether  he  stood  in  need  of  farther  assistance.  He 
informed  her  that  he  had  laid  out  all  the  money  he  had 
received,  and  that  he  was  three  hundred  pounds  in  debt ;  at 
the  same  time  apologizing,  and  entreating  her  not  to 
consider  it  as  a  concern  of  hers.  But  she  immediately 
retired,  and  brought  him  the  sum  he  wanted." 

What  his  unparalleled  plan  of  finance  did  not  secure  in 
small  sums  among  the  poor,  the  Providence  of  God  supplied 


THE    FIRST   CONFERENCE.  71 

in  this  way.  But  that  plan  !  Who  has  fully  estimated  it  ? 
The  rules  for  the  government  of  its  operators,  the  stewards, 
show  that  it  was  sanctified  by  prayer,  like  every  other  part 
of  his  system.  He  earned  and  begged  money  only  for  God 
and  his  cause,  and  he  would  have  the  business  transacted  in 
the  spirit  of  vital  piety,  as  much  as  preaching,  or  any  other 
religious  duty.  Hence  he  drafted  and  gave  to  his  stewards 
the  following  rules :  — 

"  1.  You  are  to  be  men  full  of  the  Holy  Ghost  and  of  wis- 
dom :  that  you  may  do  all  things  in  a  manner  acceptable  to 
God.  2.  You  are  to  be  present  every  Tuesday  and  Thursday 
morning,  in  order  to  transact  the  temporal  affairs  of  the 
society.  3.  You  are  to  begin  and  end  every  meeting  with 
earnest  prayer  to  God  for  a  blessing  on  all  your  undertak- 
ings. 4.  You  are  to  produce  your  accounts  the  first 
Tuesday  in  every  month,  that  they  may  be  transcribed  into 
the  ledger.  5.  You  are  to  take  it  in  turn,  month  by  month, 
to  be  chairman.  The  chairman  is  to  see  that  all  the  rules 
be  punctually  observed,  and  immediately  to  check  him  who 
breaks  any  of  them.  6.  You  are  to  do  nothing  without  the 
consent  of  the  minister,  either  actually  had  or  reasonably 
presumed.  7.  You  are  to  consider,  whenever  you  meet, 
'God  is  here.'  Therefore  be  serious.  Utter  no  trifling 
word.  Speak  as  in  his  presence,  and  to  the  glory  of  his 
great  name.  8.  When  any  thing  is  debated,  let  one  at  onco 
stand  up  and  speak,  the  rest  giving  attention.  And  let  him 
speak  just  loud  enough  to  be  heard,  in  love  and  in  the  spirit 
of  meekness.  9.  You  are  continually  to  pray  and  endea- 
vor that  a  holy  harmony  of  soul  may  in  all  things  subsist 
among  you  :  that  in  every  step  you  may  keep  the  tfnity  of 
the  spirit  in  the  bond  of  peace.  10.  In  all  debates  you  are 
*o  w^tfth  over  ^our  spirits,  avoiding,  as  fire,  all  clamor  and 


72  COMPENDIUM    OF   METHODISM. 

contention;  being  4  swift  to  hear,  slow  to  speak; "  in  honoi5 
every  man  preferring  another  before  himself.  11.  If  you 
cannot  relieve,  do  not  grieve  the  poor.  Give  them  soft 
words,  if  nothing  else.  Abstain  from  either  sour  looks  or 
harsh  words.  Let  them  be  glad  to  come,  even  though  they 
should  go  empty  away.  Put  yourselves  in  the  plac^  of 
every  poor  man  ;  and  deal  with  him  as  you  would  God 
should  deal  with  vou." 

In  1747  a  Mr.  Williams  crossed  the  channel  and  began 

to   preach   the   new  doctrine  in  Ireland.     Hearing  of  his 

success,  Mr.  Wesley  was  soon  by  his  side,  but  returned 

after   a  few  weeks,  and  was  followed   by  his  brother  and 

others,  from  whom  Ireland  received  the  word  of  life.      The 

itinerants  were  now  moving  in  all  directions,  toiling  hard, 

and  suffering  every  inconvenience  imaginable  but  that  of 

a   guilty   conscience   and    the   frown    of    God.       Mr.  C. 

Wesley,  writing  to  his  brother  from  Dublin  about  buying  -a 

preaching  house,  that  would  also  accommodate  the  preachers, 

says :  "  I  must  go  there  or  to  some  other  lodgings,  or  take 

my  flight ;   for  here  I  can  stay  no  longer.     A   family  of 

squalling  children,  a  landlady  just  ready  to  lie  in,  a  maid  who 

has  no  time  to  do  the  least  thing  for  us,  are  some  of  our 

conveniences  !     Our  two  rooms  for  four  people  (six,  when 

J.  Healy  and   Haughton   come)  allow  no  opportunity  for 

retirement.     Charles  and  I  groan  for  elbow-room  in   our 

press-bed ;  our  diet  answerable  to  our  lodgings ;  no  one  to 

mend  our  clothes  and  stockings ;  no  money  to  buy  more.     I 

marvel  that  we  have  stood  our  ground  so  long  in  these 

lamentable  circumstances." 

These  inconveniences,  accompanied  by  the  most  bitter  per- 
secution that  Popery  and  carnality  could  devise,  were  enougb 
to  discourage  ordinary  minds ;  but  these  men  were  prepared 


THE   FIRST    CONFERENCE.  73 

for  the  emergency.  To  the  personal  enjoyment  of  true 
piety  was  added  unparalleled  success.  Though  ridiculed, 
and  even  mobbed  in  almost  every  place,  souls  were 
awakened  and  converted  in  great  numbers,  and  new  societies 
sprung  up  in  various  places. 

Besides  the  difficulties  which  arose  from  poverty,  unpopu- 
larity, mobs,  &c,  Mr.  Wesley  had  others  to  surmount  in 
carrying  out  his  design,  and  what  he  understood  to  be  the 
purpose  of  God,  that  must  not  be  overlooked.  He  had  no 
thought  of  leaving  the  Established  Church,  and  did  not 
leave  it  till  he  was  removed  to  the  church  triumphant.  The 
societies  he  formed  were  parts  of  the  church,  and  aimed  not 
at  separation,  but  greater  improvement  in  the  knowledge 
and  love  of  God.  This  circumstance  exposed  him  to  two 
classes  of  complainers,  which  made  him  much  trouble ; 
namely,  those  who  thought  he  went  too  far,  —  that  having 
got  the  people  converted,  he  ought  to  leave  them  to  the 
watch-care  of  their  legal  pastors,  particularly  where  they 
were  truly  pious,  and  not  organize  them  into  societies ;  and, 
on  the  other  hand,  those  who  thought  he  did  not  go  far 
enough — that  he  ought  to  secede,  and  form  an  inde- 
pendent church. 

The  arguments  of  both  parties  bore  an  aspect  of  plausi- 
bility, to  say  the  least ;  but  they  were  manfully  answered. 
His  reason  for  not  leaving  his  followers  to  the  regular 
clergy  was,  generally,  that  it  would  prove  fatal  to  their 
piety.  Most  of  the  clergy  would  treat  them  with  derision, 
while  the  better  disposed,  and  even  the  most  pious  among 
them,  were  incompetent  to  train  up  spiritual  children,  with 
whom  they  never  "  travailed  in  birth."  His  reason  for  not 
forming  an  independency  was,  not  that  none  could  be  saved 
ant  of  the  church,  but  that  he  could  better  spread  Scriptural 
holiness  over  the  land  by  remaining  in  it,  than  by  seceding, 


74  COMPENDIUM   OF   METHODISM. 

which  was  probably  true  at  that  time.  Hence  he  resisted 
every  solicitation  to  closer  adherence  to  the  church,  and  a 
greater  departure  from  it ;  and  drew  near  or  receded,  as  liis 
object  seemed  to  require. 

But  some  of  the  most  serious  obstacles  Methodism  had  to 
overcome  were  introduced  by  her  own  members.  We  have 
referred  to  Mr.  Maxfield  as  the  first  lay  preacher  that 
appeared  in  the  Wesleyan  ranks,  a  young  man  of  talent 
and  usefulness.  He  was  ordained  by  Bishop  Barnard,  on 
the  recommendation  of  Mr.  Wesley ;  the  bishop  saying,  at 
the  time,  "  Sir,  I  ordain  you  to  assist  that  good  man,  that 
he  may  not  work  himself  to  death." 

Mr.  Maxfield  met  the  bishop's  design  admirably  at  the 
time,  but  afterward  fell  out  by  the  way.  It  is  all  the  same 
with  the  enemies  of  religion,  whether  its  friends  betray  the 
cause  by  inactivity  or  enthusiasm ;  and  often,  when  the  devil 
fails  in  producing  the  first,  he  will  succeed  in  the  second. 
This  seems  to  have  been  the  case  in  London,  where  Mr. 
Maxfield  was  preaching.  A  revival  was  in  powerful  pro- 
gress, notwithstanding  much  resistance,  when  some  became 
wise  above  what  is  written,  and  dreams,  visions,  and  revela- 
tions took  possession  of  several  minds,  and  were  regarded  of 
paramount  authority.  Mr.  Maxfield  encouraged  the  delu- 
sion, which  made  it  necessary  to  guard  a  little  against  his 
influence,  and  induced  Mr.  Wesley  to  write  him  quickly  all 
that  was  in  his  heart.     ( Wesley's   Works,  vol.  4,  p.  140.) 

But  it  had  no  good  effect.  Mr.  Maxfield  was  too  far 
gone  to  be  recovered.  He  was  at  the  bottom  of  the  mis- 
chief, the  very  life  of  the  cause,  and  stirred  up  the  people 
against  Mr.  Wesley  and  the  other  preachers,  as  too  cold  and 
blind  to  teach  them  the  deep  things  of  the  Spirit,  such  as  he 
himself  revealed.  At  length  the  crisis  came,  and  a  consid- 
erable number  of  the  society  left,  Mr.  Maxfield  among  the 


THE   FIRST    CONFERENCE.  75 

rest.  "  And  from  that  time,"  says  Mr.  Wesley,  "  he  has 
spake  all  manner  of  evil  of  me,  his  father,  his  friend,  his 
greatest  earthly  benefactor."  Mr.  Maxfield  lived  about 
twenty  years  after  his  separation ;  and  Mr.  Bell,  another 
prominent  character  in  the  drama,  lived  much  longer,  but 
made  no  pretension  to  religion.  When  the  last  of  February 
(the  time  for  the  world  to  come  to  an  end,  according  to  his 
prediction)  arrived,  and  all  things  remained  as  they  were, 
his  spirit  felt  the  rebuke,  and  veered  to  the  opposite  pole, 
where  it  sank  into  the  icy  depths  of  infidel  indifference. 

But  the  work  of  God  still  went  on  in  London;  and, 
though  seventy-five  persons  left  the  society,  several  hundreds 
remained  who  were  more  united  than  ever.  But  the  predic- 
tion that  the  world  was  coming  to  an  end  on  the  28th  of 
February  created  a  great  panic  ;  and,  taken  in  connection 
with  the  other  errors  of  the  separatists,  and  the  transactions 
to  which  they  gave  origin,  it  was  sadly  injurious  to  the  cause 
of  religion. 


CHAPTER   IV. 

THE   CALVINISTIC   CONTROVERSY,   THE  DEED  OP  SETTLEMENT, 
AND   MR.    WESLEY'S    STANDING  IN   THE   COUNTRY. 

The  next  general  conflict  the  societies  experienced  arose 
from  a  revival  of  Antinomianism,  which  was  eating  out  the 
vitals  of  religion  all  over  the  kingdom.  Though  Methodism 
had  excluded  none  from  its  fellowship  on  account  of  doc- 
trinal errors,  it  nevertheless  had  a  theory  of  its  own,  which 
was  considered  important,  though  not  positively  indispensa^ 
ble  to  regeneration.  But  it  now  became  evident  enough 
that  some  of  those  principles,  which  had  been  treated  with 
great  liberality,  were  working  the  death  of  practical  piety. 
This  was  particularly  the  case  with  that  system  of  error 
called  Antinomianism,  which  assumes  that,  as  the  elect  can- 
not fall  from  grace,  nor  forfeit  the  divine  favor,  the  wicked 
actions  they  commit  are  not  really  sinful,  nor  violations  of 
the  divine  law ;  and  consequently  they  have  no  occasion 
either  to  confess  their  sins,  or  to  break  them  off  by  repent- 
ance. Mr.  Fletcher,  vicar  of  Madeley,  describes  the  state 
of  religion  in  the  popular  walks  of  life  in  these  words :  — 

"  At  this  time  we  stand  particularly  in  dangei  of  split- 
ting upon  the  Antinomian  rock.  Many  smatterers  in  Chris- 
tian experience  talk  of  finished  salvation  in  Christ,  or  boast 
of  being  in  a  state  of  justification  and  sanctification,  while 
they  know  little  of  themselves,  and  less  of  Christ.  Their 
whole  behavior  testifies  that  their  heart  is  void  of  humble 
IS 


THE   CALVINISTIC   CONTROVERSY.  77 

love,  and  full  of  carnal  confidence.  They  cry,  'Lord, 
Lord!'  with  as  much  assurance  and  as  little  right  as  the 
foolish  virgins.  They  pass  for  sweet  Christians,  dear  chil- 
dren of  God,  and  good  believers  ;  but  their  secret  reserves 
evidence  them  to  be  only  such  believers  as  Simon  Magus, 
Ananias  and  Sapphira." 

To  prevent  this  terrible  malaria  from  poisoning  the  young 
societies,  which  had  now  become  pretty  numerous,  the  Con- 
ference of  1770  called  up  the  subject,  and  reaffirmed  cer- 
tain propositions  directly  opposed  to  the  Antinomian  theory. 
The  Minutes  of  this  Conference  created  great  excitement. 
The  Colvinists  took  the  alarm,  and  the  Honorable  and 
Reverend  Walter  Shirley  wrote  a  circular  letter  to  all  the 
serious  clergy,  and  some  others,  inviting  them  to  meet  at 
Bristol  on  the  sixth  of  the  following  August,  the  time  and 
place  of  Mr.  Wesley's  next  Conference,  and  go  to  the  Con- 
ference in  a  body,  and  "  insist  on  a  formal  recantation  of 
the  said  Minutes,"  and  in  case  of  a  refusal,  "  that  they  sign 
and  publish  their  protest  against  them."  What  gave  more 
influence  to  the  letter,  was  the  fact  that  the  proposition 
originated  with  Lady  Hundingdon,  an  old  friend  of  Mr. 
Wesley  and  of  the  Wesleyan  movement. 

Mr.  Fletcher,  characterized  as  the  "  sainted  Fletcher," 
because  of  his  extraordinary  piety,  on  receiving  one  of  these 
circulars,  communicated  the  contents  to  Mr.  Wesley,  pro- 
posing to  stand  by  him  and  his  doctrine  to  the  last.  He 
also  wrote  Mr.  Shirley,  entreating  him  to  recall  his  circulars, 
and  wrote  other  letters  he  thought  necessary  to  counteract 
the  influence  of  the  plot.  But  all  availed  nothing.  The 
opposition  to  the  Minutes  waxed  warm,  and  a  long  contru 
versv  ensued,  to  which  we  are  indebted  for  Fletcher's  four 
volumes  of  Checks  to  Antinomianism  ;  a  work  which  has, 
indeed,  agreeably  to  its  talented  author's  promise,  stood  h" 


78      v  COMPENDIUM    OF   METHODISM. 

Mr.  Wesley  and  his  principles  "  to  the  last."  Being 
written  in  a  charming  style,  and:with  a  power  of  argument 
which  no  sophistry  can  gainsay,  and,  withal,  breathing  the 
very  spirit  of  heaven  in  every  line,  it  has  been  a  bulwark  of 
defence  to  our  theology,  against  which  all  the  fiery  darts  of 
opponents  have  been  hurled  in  vain.  How  much  we  owe, 
how  much  the  truth  of  God  owes,  how  much  the  universal 
church  and  the  world  owe  to  this  work,  we,  of  course,  have 
no  means  of  exact  information  ;  but  in  our  opinion,  there  is 
not  a  work  extant  which  has  done  more,  under  God,  for  the 
honor  and  perpetuity  of  Christian  theology  in  its  purity  and 
power.  Under  its  withering  glance  error  has  blushed  and 
fled  away,  or  assumed  a  new  aspect,  which,  in  its  turn,  has 
been  rebuked,  and  retired.  Its  birth  was  a  glorious  era  in 
Methodism.  We  commend  the  work  to  the  careful  exami- 
nation of  all  who  are  in  any  way  troubled  with  the  Cal 
vinistic  delusion.  They  will  find  it  a  sovereign  remedy 
against  it  as  it  was,  or  now  is,  when  it  is  properly  under- 
stood. And  it  is  equally  appropriate  to  those  who  would 
understand  the  doctrines  of  Methodism,  and  the  grounds  on 
which  they  rest  for  defence. 

Tuesday,  Aug.  6th,  the  Conference  commenced  its  ses- 
sion, and  Mr.  Shirley  and  his  friends  appeared.  The  con- 
versation that  ensued  lasted  two  hours,  and  was  conducted 
with  remarkable  good  temper ;  but  there  was  no  "  recantar 
tion  "  or  satisfaction  ;  and  the  controversy  ensued,  to  which 
we  have  referred ;  Mr.  Fletcher  managing  the  Arminian  side 
of  the  question,  and  various  gentlemen  of  distinction  the 
Calvinistic  ;  thus  relieving  Mr.  Wesley  from  a  task  that  in 
other  controversies  had  devolved  upon  him,  and  leaving  him 
at  liberty  to  prosecute  the  great  work  of  which  he  was  the 
acknowledged  leader. 

Methodism  had  made  a  faif  beginning  in  Scotland,  also. 


THE   CALVINISTIC    CONTROVERSY.  79 

Many  had  been  converted,  and  several  societies  formed. 
But  in  the  midst  of  the  work  this  question  arose.  The  excel- 
lent Mr.  Hervey,  author  of  the  "  Meditations,"  and  an  old 
pupil  of  Mr.  Wesley,  had  formerly  been  induced  to  write 
some  letters,  which  being  now  published  and  scattered  among 
the  young  believers  did  much  harm.*  "  0,"  said  one  of  the 
preachers  then  in  Scotland,  "  the  precious  convictions  which 
these  letters  have  destroyed !  Many,  that  have  often  declared 
the  great  profit  they  received  under  our  ministry,  were  by 
these  induced  to  leave  us."  "  Though  the  preachers  met  with 
no  mobs  in  Scotland  to  oppose  their  progress,  they  encountered 
prejudices  that  were  more  formidable."  Says  Dr.  White- 
head :  "  They  found  the  Scots  strongly  entrenched  within 
the  lines  of  religious  opinions  and  modes  of  worship,  which 
almost  bade  defiance  to  any  mode  of  attack." 

Mr.  Wesley  was  now  considerably  advanced  in  life.  But 
though  his  health  and  strength  remained  undiminished,  he 
regarded  his  dissolution  as  near,  and  deliberately  applied 
himself  to  provide  for  the  government  of  the  multitudes  he 
had  drawn  around  him.  Who  was  to  take  his  place  and  do 
his  work,  without  his  influence,  (and  no  man  could  have  it,) 
was  a  question  which  occupied,  not  his  attention  only,  but 
that  of  the"  preachers,  who  already  trembled  for  the  unity  of 
the  body  when  Mr.  Wesley  should  be  called  to  his  reward. 

From  reference  already  made  to  Mr.  Fletcher,  the  reader 
would  naturally  infer  that  he  occupied  a  high  place  in  the 
affections  of  the  whole  body.  This  was  the  fact,  in  proof 
of  which  Mr.  Wesley  was  frequently  solicited  to  secure  him 
foi  his  successor.  Accordingly,  in  January,  1773,  he  wrote 
Mr.  Fletcher  a  very  emphatic  letter,  urging  him  by  high 

*  These  letters  were  not  published  till  after  Mr.  Hervey's  death,  and  tt  en 
against  his  dying  prohibition;  to  serve  two  objects,  viz.:  the  covetousness  of 
one  man  and  the  bigotry  of  another. 


80  COMPENDIUM   OF    METHODISM. 

considerations  to  enter  into  the  itinerant  work,  and  be  pre- 
pared to  succeed  him  in  office.  Mr.  Fletcher  replied  with 
liis  usual  modesty,  declining  the  overture,  but  promising 
such  assistance  as  he  might  be  able  to  afford  in  certain  con- 
tingencies. This  was  construed  into  encouragement  by 
some  of  the  preachers,  and  Mr.  Fletcher  was  addressed  a 
second  time  ;  but  to  no  purpose.  He  was  a  great  man,  an 
excellent  scholar,  and  an  eminent  Christian ;  but  be  was 
not  probably  "  born  to  command."  He  could  not  fancy  the 
position  offered  him.  "  I  am,"  said  he  facetiously  to  a 
friend,  "  like  one  of  your  casks  of  wine :  I  am  good  for 
nothing  till  I  settle." 

Methodism  had  found  its  way  to  America  some  time 
before.  It  now  appeared  in  the  Isle  of  Man,  in  Holland, 
and  other  places,  and  Mr.  Wesley  presided  over  the  whole, 
travelling  from  country  to  country  in  his  regular  course  with 
the  same  apparent  ease  and  energy  he  had  displayed  in 
former  years.  But  the  question  must  be  settled,  "  what  is 
going  to  be  done  when  Mr.  Wesley  dies  ?  "  Most  of  the 
trust  deeds  secured  the  right  of  appointing  the  preachers  to 
the  several  chapels  to  him,  some  made  no  provision  for  their 
appointment  after  his  demise,  while  many  vested  the  right 
to  appoint  in  the  Conference.  But  who  were  the  Con- 
ference ?  As  before  stated,  it  was  composed  of  such 
preachers  as  Mr.  Wesley  called  together  to  counsel  with 
him,  and  none  others.  Here  was  a  difficulty  which  many 
feared,  and  some  hoped,  would  prove  fatal  to  the  union 
of  the  societies. 

To  avoid  so  great  a  calamity  Mr.  Wesley  took  legal 
advice,  and  prepared  a  "  Deed  of  Declaration,"  constituting 
one  hundred  preachers,  whom  he  named  therein,  the  Con- 
ference of  the  people  called  Methodists  —  making  provision 
for  the  filling  of  vacancies  occasioned  by  death,  superannuar 


THE    CALVINISTIC    CONTROVERSY.  81 

tion,  or  excision  ;  and  defining  their  duties  and  powers  so 
as  to  secure  the  occupancy  of  the  meeting-houses,  and  other 
society  property,  to  the  Methodists,  according  to  the  original 
design ;  and  preserve  the  itinerancy  for  ever  unimpaired 
among  them.  This  Deed  being  recorded  in  His  Majesty's 
High  Court  of  Chancery,  in  the  year  1784,  the  question  of 
authority  and  government  was  settled.  The  deed  created 
some  little  uneasiness  among  certain  preachers  not  named  in 
it,  particularly  such  as  had  left  the  work  like  Dr.  White- 
head, and  were  hoping  to  obtain  a  settlement,  as  did  Mr. 
Wesley's  book-steward,  in  a  Congregational  Methodist 
Church.  But  in  general  it  gave  great  satisfaction.  Mr. 
Wesley's  motives  for  this  measure  we  find  stated  by  himself 
in  these  words  :  — 

"  Without  some  authentic  deed,  fixing  the  meaning  of  the 
term,  the  moment  I  died  the  Conference  had  been  nothing. 
Therefore,  any  of  the  proprietors  of  the  land  on  which  our 
preaching-houses  were  built  might  have  seized  them  for  their 
own  use,  and  there  would  have  been  none  to  hinder  them ; 
for  the  Conference  would  have  been  nobody  —  a  mere 
empty  name. 

"  You  see,  then,  in  all  the  pains  I  have  taken  about  this 
necessary  deed,  I  have  been  laboring,  not  for  myself,  (I 
have  no  interest  therein,)  but  for  the  whole  body  of  Meth- 
odists, in  order  to  fix  them  upon  such  a  foundation  as  is 
likely  to  stand  as  long  as  the  sun  and  moon  endure.  That 
is,  if  they  continue  to  walk  by  faith,  and  show  forth  their 
faith  by  their  works ;  otherwise,  I  pray  God  to  root  out  tho 
memorial  of  them  from  the  earth." 

The  remarks  of  Mr.  Moore  on  the  importance  of  this 
"  Deed  "  are  full  of  sound  sense.     He  says  :  — 

''  That  men,  (not  a  few  of  whom  had  departed  from  the 
society,   and   some    had  been   expelled   from   it,}    should 

6 


82  COMPENDIUM   OP   METHODISM. 

merely  by  virtue  of  their  legal  authority  over  the  premises, 
appoint  preachers  to  feed  and  guide  the  flock,  exhibited  a 
distressing  prospect.  Even  where  the  Trustees  continued 
members  of  the  society,  and  attached  to  its  interests,  what 
could  be  expected,  in  a  matter  of  such  vital  concern,  from 
men  so  much  engaged  in  worldly  business  ?  This  has  often 
been  proved  in  religious  communities.  It  was  the  chief 
cause  of  the  decline  of  religion  among  the  latter  Puritans : 
their  lay-elders  assumed,  after  some  time,  the  whole 
authority.  From  this  proceeded  that  worldly  spirit  and 
political  zeal  which  so  greatly  dishonored  that  work  in  its 
last  days ;  and  which  had  previously  overthrown  both  church 
and  state. 

"  The  evil  showed  itself  in  prominent  overt  acts,  previous 
to  this  period.  Mr.  Wesley,  having  striven  to  prevail  on 
some  Trustees  in  Yorkshire  to  settle  their  chapels,  so  that 
the  people  might  continue  to  hear  the  same  truths,  and  be 
under  the  same  discipline  as  heretofore,  was  assailed  with 
calumny,  and  with  the  most  determined  opposition,  as 
though  he  intended  to  make  the  chapels  his  own  !  Another 
set  of  Trustees,  in  the  same  county,  absolutely  refused  to 
settle  a  lately  erected  chapel ;  and,  in  the  issue,  engaged 
Mr  Wesley's  book-steward  in  London,  who  had  been  an 
itinerant  preacher,  to  come  to  them  as  their  minister.  This 
man,  however,  was  '  wise  in  his  generation?  and  insisted 
upon  having  an  income  of  sixty  pounds  per  annum,  with  the 
chapel-house  to  live  in,  settled  upon  him  during  his  life, 
before  he  would  relinquish  his  place  under  Mr.  Wesley. 
What  will  not  party  spirit  do !  I  was  a  witness,  when,  after 
Mr.  Wesley's  death,  it  was  found  that  the  preachers  con- 
tinued united  and  faithful  in  their  calling,  how  deeply  those 
men  repented  of  their  conduct  in  this  instance.  In  vain 
they  represented   to  the  man  of  their  unhappy  choice  how 


THE   CALVINISTIC    CONTROVERSY.  83 

lamentably  their  congregations  had  declined,  and  how  hardly 
they  could  sustain  the  expenses  they  had  incurred.  The 
answer  was  short:  They  might  employ  other  preachers  if 
they  should  think  it  proper  ;  hut  the  dwelling-house  and  the 
stated  income  belonged  to  him  ! 

"Wi  need  not  wonder  that  Dr.  Whitehead  should  speak 
with  such  deep  concern,  and  indulge  such  a  spirit  of  calumny, 
concerning  this  important  measure  of  settling  the  chapels. 
The  Doctor,  and  many  others  who  had  departed  from  the 
work,  had,  through  that  wise  measure,  but  little  prospect  of 
succeeding,  like  his  friend  the  book-steward,  to  occupy 
chapels  built  for  the  people  by  Mr.  Wesley's  influence  and 
the  labor  of  the  preachers.  The  favor  of  those  Trustees 
who  might  be  disposed  to  forget  their  sacred  obligations,  and 
incur  such  an  awful  responsibility,. held  out  but  little  hope  to 
such  men,  now  that  a  legal  definition  was  given  to  the 
phrase  —  The  Conference:  and,  in  fact,  every  appeal 
made  to  equity  has  fully  succeeded,  on  this  very  ground. 

"  In  that  day  of  uncertainty  and  surmise,  there  were  not 
wanting  some,  even  among  the  itinerant  preachers,  who 
entertained  fears  respecting  a  settlement  of  this  kind.  One 
of  those  preachers,  and  of  considerable  eminence,  attacked 
the  Deed  of  Settlement,  and  declared  that  Mr.  Wesley 
might  as  justly  place  all  the  dwelling-houses,  barns,  work- 
shops, &c,  in  which  we  had  preached  for  so  many  years, 
under  the  authority  of  the  Conference,  as  he  had  done  the 
chapels ;  and  that  he  thus  assumed  an  authority  that  the 
Lord  had  not  given  him.  This  seemed  far  too  strong  to  be 
generally  received,  and  it  was  quickly  answered.  A 
preacher,  in  reply,  observed,  <  that,  certainly,  there  was  as 
much  justice  in  the  one  case  as  the  other,  provided  those 
dwelling-houses,  barns,  workshops,  &c,  had  been  built  in 
consequence  of  the  preaching,  and  by  the  subscriptions  of 


84  COMPENDIUM    OF   METHODISM. 

the  connection  ;  and  in  order  that  those  erections  might 
continue  to  be  used  for  the  purposes  for  which  they  were 
thus  built ! '     This  closed  the  debate  for  that  time." 

To  give  this  instrument  .a  happier  operation  and  more 
general  acceptability,  Mr.  Wesley  left  the  following  letter  to 
be  read  at  the  first  session  of  the  Conference  after  his 
decease : — 

"  TO   THE   METHODIST   CONFERENCE. 

"  Chester,  April  7,  1785. 

"  My  dear  Brethren  :  —  Some  of  our  travelling 
preachers  have  expressed  a  fear  that,  after  my  decease,  you 
would  exclude  them  either  from  preaching  in  connection 
with  you,  or  from  some  other  privilege  which  they  now 
enjoy.  I  know  no  other  way  to  prevent  any  such  incon- 
venience, than  to  leave  these,  my  last  words,  with  you. 

"  I  beseech  you,  by  the  mercies  of  God,  that  you  never 
avail  yourselves  of  the  '  Deed  of  Declaration '  to  assume 
any  superiority  over  your  brethren ;  but  let  all  things  go  on 
among  those  itinerants  who  choose  to  remain  together 
exactly  in  the  same  manner  as  when  I  was  with  you,  so  far 
as  circumstances  will  permit. 

"  In  particular,  I  beseech  you,  if  you  ever  loved  me,  and 
if  you  now  love  God  and  your  brethren,  to  have  no  respect 
of  persons  in  stationing  the  preachers,  in  choosing  children 
for  the  Kingswood  school,  in  disposing  of  the  yearly  contri- 
bution and  the  preachers'  fund,  or  any  other  public  money. 
But  do  all  things  with  a  single  eye,  as  I  have  done  from  the 
beginning.  Go  on  thus,  doing  all  things  without  prejudice 
or  partiality,  and  God  will  be  with  you  to  the  end. 

"John  Wesley." 

This  letter  was  read  to  the  Conference,  according  to  the 
writer's  design,  and  responded  to  by  resolutions  pledging 


THE   CALVINIST1C    CONTROVERSY.  86 

that  body  to  entire  acquiescence  in  its  suggestions.  But 
the  effect  was  not  all  that  was  desired.  Though  it  allayed 
the  fears  of  individuals,  it  did  not  endear  the  government 
provided  for  in  the  "  Deed  "  to  all  parties.  Some  had  little 
fondness  for  the  national  church,  and  wished  to  have  all  con- 
nection sundered,  that  they  might  enter  the  lists  against  it. 
The  heads  of  others  were  quite  turned  in  favor  of  ecclesias- 
tical democracy.  They  could  away  with  no  system  that  did 
not  eschew  all  distinctions ;  while  a  considerable  number  of 
excellent  men  preferred  something  a  little  different  from 
the  existing  plan.  The  matter  was  talked  over  privately, 
and  a  private  convention  or  two  was  called,  in  which  sys- 
tems were  suggested  and  discussed,  and  in  which,  too, 
strong  preferences  were  expressed  for  our  own.  But 
the  secret  was  soon  out,  and  raised  an  excitement  which 
alarmed  the  friends  of  the  cause  exceedingly.  But  the 
next  Conference,  by  the  timely  aid  of  their  "  Deed," 
firmly  resisted  all  attempts  to  effect  a  change  in  the 
constitution,  in  the  face  of  great  and  good  men  whose 
names  are  still  cherished  with  veneration. 

Thus  that  instrument  has  ever  proved  itself  the  sheet 
anchor  of  Mr.  Wesley's  incomparable  plan,  and  of  the 
true  interests  of  Methodism  in  every  emergency.  If  the 
preachers  have  at  any  time  inclined  to  diverge  from  it,  it 
has  restrained  them;  and  it  has  compelled  them  to  dis- 
countenance and  suppress  all  tendencies  to  revolution;  so 
that  the  designs  of  Mr.  Wesley  and  his  coadjutors  have 
been  steadily  carried  out.  And,  so  far  as  we  can  now  see, 
they  must  continue  to  be  to  the  end  of  time,  unless  the  Con- 
ference shall  apostatize  from  God,  and  become  indisposed  to 
work  the  system  ;  or  the  legislative  or  judiciary  department 
of  the  country  shall  prove  recreant  to  duty,  and  attempt  to 
mend  what  it  only  ought  to  protect.     But  we  think  there  is 


56  COMPENDIUM    OF   METHODISM. 

no  immediate  occasion  of  alarm.  The  experiments  which 
have  been  made  in  vain  at  all  these  points,  form  ground 
of  confidence  in  the  integrity  both  of  the  Conference  \n& 
the  civil  government. 

Hence,  instead  of  the  societies  being  scattered  at  the 
death  of  Mr.  Wesley,  as  was  anticipated,  they  struck  their 
roots  still  deeper,  and  extended  their  branches  wider.  Says 
Mr.  Jackson :  "  Extensive  revivals  broke  out  in  several 
places ;  new  societies  were  formed,  and  older  ones  were 
quickened  and  augmented ;  and  many  chapels,  of  various 
6izes,  were  erected  and  enlarged.  Within  ten  years  after 
Mr.  Wesley's  death  the  societies  were  increased  in  Great 
Britain  alone  more  than  forty  thousand  members,  and  in 
twenty  years  they  were  increased  upward  of  one  hundred 
thousand." 

Mr.  Wesley  continued  his  labors  and  triumphs  after  this 
as  before,  without  much  interruption  of  health,  till  March  2, 
1791,  when  he  departed  this  life  in  glorious  hope  of  a  bliss- 
ful immortality,  in  the  eighty-eighth  year  of  his  age,  and  the 
sixty-fourth  of  his  ministry  ;  leaving  numerous  and  flourish- 
ing societies  throughout  Great  Britain  and  Ireland,  the  Isle 
of  Wight,  the  Isle  of  Man,  the  United  States,  Canada,  and 
Newfoundland,  all  cherishing  the  same  faith,  enjoying  the 
same  religion,  and  walking  by  the  same  rules.  The  socie  • 
ties  in  America  were  then  divided  in  thirteen  Conferences, 
and  embraced  250  itinerant  preachers,  and  more  than 
03,000  members. 

The  latter  part  of  Mr.  Wesley's  career  differed  in  one 
respect  from  the  former.  His  early  travels  were  constantly 
interrupted  by  mobs,  and  other  persecutions,  which  not  only 
embarrassed  his  work  but  often  endangered  his  life.  But 
God  permitted  him  to  live  to  command  the  respect  and  ven- 
eration of  his  greatest  enemies.     His  old  age  was  honored 


THE   CALVINISTIO    CONTROVERSY.  87 

with  all  the  attention  that  was  safe  for  any  man  to  receive. 
"The  churches  in  London  were  generally  closed  against 
him  in  1738  ;  but  now  he  had  more  applications  to  preach 
m  those  very  churches,  for  the  benefit  of  public  charities, 
than  he  could  possibly  comply  with.  His  visits  to  many 
places  in  the  country  created  a  sort  >of  general  festival. 
The  people  crowded  around  him  as  he  passed  along  the 
streets;  the  windows  were  filled  with  eager  gazers;  the 
children  waited  '  to  catch  the  good  man's  smile/  which  the 
overflowing  benignity  of  his  heart  rendered  him  ever  willing 
to  bestow.  When  he  first  went  into  Cornwall,  accompanied 
by  John  Nelson,  he  plucked  blackberries  from  the  hedges  to 
allay  the  cravings  of  hunger  ;  and  slept  upon  boards,  having 
his  saddle-bags  for  a  pillow,  till  the  bones  cut  through  his 
skin.  Now  he  was  received,  in  that  county  especially,  as 
an  angel  of  God.  On  the  17th  of  August,  1789,  on  visit- 
ing Falmouth,  he  says,  '  The  last  time  I  was  here,  above 
forty  years  ago,  I  was  taken  prisoner  by  an  immense  mob, 
gaping  and  roaring  like  lions.  But  how  is  the  tide  turned! 
High  and  low  now  lined  the  street  from  one  end  of  the  town 
to  the  other,  out  of  stark  love,  gaping  and  staring  as  if  the 
king  were  going  by.'  "—Cent,  of  Methodism,  p.  143. 

Thus,  integrity  to  God  is  often  honored  even  in  this  world 
Whatever  injustice,  prejudice,  and  calumny,  may  heap  upon 
our  names  for  a  time,  if  we  take  it  patiently,  and  plod  on 
in  the  way  of  well-doing,  redemption  will  come,  and  Haman 
shall  be  compelled  by  his  own  convictions  to  honor  the  same 
Mordecai  he  would  have  hanged. 


CHAPTER   V. 

DIFFICULTIES   ABOUT   THE    SACRAMENTS,   "  PLAN   OF  PACIFI- 
CATION,"  AND   MISSIONARY   OPERATIONS. 

The  tenacity  with  which  Mr.  Wesley  adhered  to  the 
Established  Church  has  already  been  mentioned.  He 
required  nothing  as  a  condition  of  membership  in  his  socie- 
ties, nor  indeed  allowed  any  conduct  among  his  adherents 
which  was  inconsistent  with  his  relations  to  the  church,  or 
conformity  to  its  lawful  requisitions.  He  held  no  service  in 
the  chapels  during  the  time  of  regular  service  in  the  church, 
but  attended  that  service  himself,  and  enjoined  upon  his 
followers  to  do  the  same.  Nor  would  he  allow  the  preachers 
to  administer  the  sacraments,  but  required  the  members  of 
the  society  to  attend  upon  the  sacrament  in  the  church 
His  preaching  places  must  not  be  called  churches,  but 
chapels;  his  helpers,  not  clergymen,  but  lay  preachers ;  and 
the  assemblies  of  his  people,  mere  societies. 

But  he  did  not  maintain  this  course  without  considerable 
difficulty,  nor  without  strong  apprehensions  that  something 
like  a  separation  would  ultimately  take  place.  The  repul- 
sion of  Methodists  and  Methodist  preachers  from  the 
sacrament,  and  the  infliction  of  cruel  persecution  from  a 
domineering  priesthood,  created  a  general  distrust  of  the 
piety  of  its  incumbents,  and  a  consequent  disinclination  to 
attend  upon  their  ministry.  Of  course,  there  was  a  loud 
call  foi  the  sacraments  in  the  chapels,  which  could  not  be 
88 


DIFFICULTIES    ABOUT   THE    SACRAMENTS.  89 

fully  answered  without  seeming  to  dissent  from  the  establish 
uient.  Mr.  Wesley's  personal  influence  went  far  in  moder- 
ating this  demand,  but  was  hardly  sufficient.  At  all  events, 
he  found  it  necessary  to  administer  the  sacrament  himself 
in  some  of  the  chapels,  and  to  secure  similar  service  from 
several  others  of  the  regular  clergy  who  were  interested  in 
his  objects. 

This  was  the  state  of  things  at  his  death,  when  all  eyes 
turned  to  the  Conference  for  some  accommodation.  To  pre- 
vent the  administration  of  the  sacraments  to  the  people  by 
their  own  preachers  was  impossible.  The  Conference  had 
no  power  to  do  it,  had  it  been  disposed.  "  The  question," 
says  Mr.  Watson,  "  stood  on  plain  practical  ground :  l  Shall 
the  societies  be  obliged,  from  their  conscientious  scruples, 
to  neglect  an  ordinance  of  God  ?  or  shall  we  drive  them  to 
the  dissenters,  whose  peculiar  doctrines  they  do  not  believe  ? 
or  shall  we,  under  certain  regulations,  accede  to  their 
wishes  ? '" 

The  Conference  was  very  unwilling  at  first  to  do  any 
thing  on  the  subject.  They  were  delicately  situated.  They 
had  always  been  taught  to  regard  themselves  as  a  society  in 
the  church,  and  not  a  church  by  themselves.  With  this 
understanding,  many  of  their  most  wealthy  and  pious  mem- 
bers had  been  induced  to  join,  and  were  at  that  moment 
holding  important  offices  of  trust,  who  still  regarded  the 
church  as  their  mother,  and  looked  only  to  her  for  the  valid 
administration  of  the  ordinances.  The  Conference  was 
aware  how  the  change  demanded  would  affect  such  people, 
and  felt  compelled  to  move  cautiously.  But  their  prudent 
tardiness  and  delay  did  not  quiet  the  public  mind.  Discus- 
sion waxed  warmer  and  warmer.  The  leading  men  in  the 
Conference  were  on  opposite  sides,  and  the  prospect  for 
wace  was  dubious      A  majority,  however,  agreed  that  the 


00  COMPENDIUM   OF   METHODISM. 

preachers  might  administer  the  ordinances  where  a  majority 
in  the  society  was  in  favor.  This  gave  the  high  church 
party  great  offence,  and  created  no  little  disturbance.  Thev 
next,  for  peace's  sake,  retracted  a  little,  and  allowed  the 
sacraments  only  where  there  was  no  objection.  This  only 
increased  the  difficulty,  as  it  gave  the  power  to  a  single 
churchman  to  bind  all  the  rest  of  the  society.  The  conten- 
tion now  became  intolerable.  High  church  trustees  shut 
several  of  the  chapels  against  low  church  preachers ;  con 
gregations  were  divided ;  many  seceded  from  the  society, 
and  things  looked  threatening  indeed.  What  could  bo 
done  ?  The  conference  was  as  much  divided  as  the  people. 
Mr.  Benson  was  high  church,  Mr.  Moore,  Mr.  Wesley's 
biographer,  was  low  church,  and  both  had  been  in  the  same 
circuit,  serving  different  parties  to  the  controversy. 

The  opening  of  the  Conference  of  1795  was  a  critical 
period.  Excitement  had  reached  the  culminating  point. 
Argument  was  exhausted.  All  seemed  to  feel  that  the 
decisions  of  this  session  would  decide  the  fate  of  the 
Wesleyan  body ;  and  yet  it  was  obvious  that  no  action, 
however  wise,  would  please  all,  and  prevent  a  separation  of 
some  from  the  connection.  The  alternation  of  hope  and 
fear  could  be  distinguished  in  every  countenance.  Many  a 
pious  heart  trembled  for  the  ark  of  God.  Trustees  and 
stewards  from  all  parts  of  the  kingdom  were  assembled  in 
the  lobby,  to  speak  for  themselves  and  their  constituents, 
and  by  all  lawful  means  to  persuade  the  Conference  to  favoi 
the  preferences  of  their  respective  parties.  Some  would 
secede  if  the  Conference  should  do  thus  and  thus ;  and 
others  would  secede  if  it  should  not.  The  Conference 
heard  all ;  and,  fully  impressed  with  the  delicacy  of  their 
position,  entered  upon  their  work  like  men  of  God 
determined  to  take  no  advantage  that  did  not  belong  to 


DIFFICULTIES   ABOUT   THE   SACRAMENTS.  9 J 

them  and  come  to  some  decision  that  would  end  the  con- 
troversy for  ever,  if  possible. 

It  was  first  agreed  to  refer  the  whole  matter  to  a  "  com- 
mittee of  nine"  to  be  chosen  by  ballot.      This  was  the 
fairest  way  to  choose  them,  and  yet  it  was  to  be  feared  that 
in  this  way  they  would  all  be  on  one  side,  as  it  was  evident 
the  conference  was  not  equally  balanced.     But  no  ;  there 
was  too  much  magnanimity  in  the  body  for  this.    All  seemed 
to  feel  that  both  sides  ought  to  be  represented,  and  that 
minorities  are  to  be  respected.     The  ballotings  resulted  in 
the  appointment  of  a  mixed  committee,  consisting  of  Rev. 
Joseph  Bradford,  John  Pawson,  Alexander  Mather,  Thomas 
Coke,  William  Thompson,  Samuel  Bradburn,  Joseph  Ben- 
son, Henry  Moore,  and  Adam  Clarke.     After  sitting  six 
evenings,  three  and  a  half  hours  each  evening,  in  close 
deliberation,  the  committee  presented  a  "  Plan  of  Pacifica- 
tion," so  accommodating  all  parties,  and  requiring  conces- 
sions from  all,  that  it  was  difficult  to  tell  which  party  in  the 
committee  had  prevailed.     The  truth  was,  (be  it  said  to  the 
praise  of  God,  and  to  the  credit  of  their  hearts  as  well  as 
their  heads,)  both  prevailed.     Their  paramount  interest  was 
to  save  the  cause  ;  and  the  matter  in  dispute  being  rather  a 
prudential  arrangement  than  a  positive  duty,  they  acqui- 
esced in  a  compromise  that  required  concessions  both  ways, 
and  still  gave  both  sides  their  own  way  to  an  important 
extent.     The  Conference  adopted   the   report  with   great 
unanimity,  by  slightly  altering  one   article,  after  which  it 
very  harmoniously  appended  two  or  three  more,  and  sent  it 
forth  among  the  societies.     Few  could  say  it  was  just  what 
they  wanted  ;  but  nearly  all  the  real  Methodists,  embracing 
the  trustees,  stewards,  and  private  members,  acquiesced  in 
«jt  as  a  plan  of  peculiar  wisdom,  dropped  their  controversies, 
and  united  anew  in  the  work  of  God.     There  was,  however. 


92  COMPENDIUM   Oi'   METHODISM. 

a  small  secession  about  this  lime,  to  which  we  shall  refer 
hereafter. 

It  is  not  necessary  to  state  all  the  provisions  of  this  plan. 
It  is  enough  to  say,  that  baptism  and  the  Lord's  supper,  to- 
gether with  service  in  the  chapels  during  the  time  of  church 
service,  were  provided  for  on  the  condition  that  a  majority 
of  the  stewards  and  leaders  should  approve  of  it.  But  it 
did  not  bind  the  conscience  of  any  one.  If  a  majority  should 
favor  the  sacraments,  &c,  according  to  the  "plan"  it  did 
not  bind  the  minority  to  attend  upon  them.  Members  could 
go  to  church  as  before,  and  those  who  preferred  it  might  re- 
ceive baptism  and  the  sacrament  at  chapel.  Was  not  this 
kind  ?  Was  it  not  just  ?  And  was  it  not  Wesleyan,  too  ? 
We  have  not  a  doubt  of  it.  Mr.  Wesley  loved  the  church, 
but  he  loved  the  souls  of  men  better.  He  would  not  sepa- 
rate from  her  any  further  than  he  found  it  necessary  to  the 
work  of  God.  The  church  was  not  his  God.  In  a  letter  to 
Mr.  Walker,  he  says,  "  Nor  have  we  taken  one  step  further 
than  we  were  convinced  was  our  bounden  duty.  It  is  from 
a  full  conviction  of  this,  that  we  have,  1.  Preached  abroad. 
2.  Prayed  extempore.  3.  Formed  societies  ;  and,  4.  Permit- 
ted preachers  who  were  not  episcopally  ordained.  And 
were  we  pushed  on  this  side,  were  there  no  alternative 
allowed,  we  should  judge  it  our  bounden  duty  rather  wholly 
to  separate  from  the  church,  than  to  give  up  any  one 
of  these  points.  Therefore,  if  we  cannot  stop  a  separation 
without  stopping  lay  preachers,  the  case  is  clear — we  can- 
not stop  it  at  all." 

But  the  desire  of  the  Conference  to  avoid  all  appearance 
of  separation  from  the  church,  led  them  to  qualify  their 
preachers  to  administer  the  sacraments  without  the  im- 
position of  hands.  This  was  not  satisfactory  to  some, 
though  they  knew  that  the  imposition  of  hands  was  a  mere 


DIFFICULTIES   ABOUT   THE    SACRAMENTS.  93 

ceremony,  which  added  nothing  to  the  validity  of  the  ministry. 
But  custom  had  invested  it  with  so  much  importance,  they 
were  sure  many  people  would  never  regard  them  as  regular 
ministers  of  the  gospel  unless  they  had  been  ordained  in  the 
usual  way.  Therefore  they  wished  the  Conference  to  avail 
itself  of  a  venerable  custom,  which,  while  it  would  add 
nothing  to  their  authority,  nor  subtract  any  thing  from  the 
authority  of  the  Church,  would  give  them  an  influence  over 
some  minds  that  could  not  be  otherwise  obtained.  This 
measure,  however,  was  delayed  till  1836,  when  the  Confer- 
ence adopted  it  as  a  "  standing  rule." 

From  the  year  1752  to  the  year  previous  to  his  death, 
Mr.  Wesley  held  an  annual  Conference  with  the  preachers  in 
Ireland ;  and  provided  in  his  poll-deed  for  such  gatherings 
as  often  as  the  British  Conference  should  judge  expedient 
The  Irish  Conference  is  now  held  annually  under  the  presi- 
dency of  some  one  appointed  for  the  purpose.  It  embraces 
71  circuits,  163  travelling  preachers,  and  22,221  members. 

The  missionary  work  was  for  many  years  carried  on  under 
the  direction  of  Dr.  Coke,  who  travelled  through  the  king- 
dom and  took  collections  for  its  support.  His  labors  in  this 
department  were  very  extensive  and  successful.  He  was 
probably  instrumental  in  sowing  the  seed  in  the  West  Indies, 
ivhich  has  since  brought  forth  so  abundantly.  The 
redeemed  sons  of  Africa,  in  those  islands,  owe  more  to  him 
than  they  will  ever  realize  till  they  meet  him  in  glory.  Ho 
was  a  whole  man,  and  gave  himself  entirely  to  the  ^ork. 

"  At  the  Conference  of  1813,  Dr.  Coke,  then  hi  the 
sixty-seventh  year  of  his  age,  expressed  an  earnest  desire 
to  proceed  to  the  East  Indies,  for  the  purpose  of  establishing 
a  mission  there.  Eighteen  times  had  he  crossed  the 
Atlantic  for  missionary  objects  ;  yet  his  godly  ardor  was  un 
abated,  and  his  o  eviction  of  the  truth  of  Christianity  and  of 


94  COMPENDIUM    OF   METHODISM. 

its  importance  to  maikind  was  increasingly  strong  and 
influential.  Some  of  the  brethren,  recollecting  his  advanced 
age,  the  difficulties  connected  with  the  undertaking,  and  the 
serious  inconvenience  the  missions  already  in  existence  would 
experience  in  consequence  of  his  departure,  attempted  to 
dissuade  him  from  the  enterprise,  desirable  as  they  con- 
fessed it  to  be.  He  heard  their  reasonings  and  remonstran- 
ces, and  then,  bursting  into  tears,  he  exclaimed,  in  a  manner 
which  they  could  not  resist,  '  If  you  will  not  let  me  go,  you 
will  break  my  heart/  His  brethren  withdrew  their  opposi- 
tion, and  this  honored  patron  and  friend  of  missions,  accom 
panied  by  seven  others,  embarked  for  the  East,  in  December, 
1813.  On  the  third  day  of  May  following  he  was  found 
dead  in  his  cabin,  having  expired,  it  was  believed,  in  a  fit  of 
apoplexy.  Thus  ended  the  life  and  labors  of  this  estimable 
man,  whose  name  will  ever  be  remembered  in  honorable 
association  with  modern  missions.  Next  to  Mr.  Wesley, 
no  man  was  ever  connected  with  the  Methodist  body  who 
contributed  more  to  extend  the  blessings  of  Christianity 
among  mankind." —  Centenary  of  Methodism,  p.  162. 

This  calamity,  however,  did  not  frustrate  the  enterprise. 
The  body  of  Dr.  Coke  was  committed  to  the  deep ;  but  his 
associates  continued  their  voyage,  and  laid  the  foundation  of 
the  mission  at  Ceylon,  and  on  the  continent  of  India,  which 
has  since  attracted  so  much  attention.  And,  strange  as  it 
may  seem,  the  missionary  spirit  received  a  new  impulse  at 
home.  The  connection  had  been  relying  upon  one  man ;  but 
now  that  he  was  no  more,  all  seemed  to  feel  their  responsi- 
bility, and  rallied  in  support  of  the  cause  for  which  their 
venerated  father  and  friend  had  given  his  fortune  and  his 
life.  And  here  we  find  the  opening  of  a  new  era  in  the 
history  of  Wesleyan  missions.  The  necessities  of  the  cause 
suggested  to  Rev.  George  Morley,  superintendent  of  the 


DIFFICULTIES   ABOUT   THE    SACRAMENTS.  95 

Leeds  circuit,  the  idea  of  a  missionary  society  in  that  town, 
by  means  of  a  public  meeting.  Rev.  Richard  Watson  and 
James  Buckley  were  appointed  to  preach,  and  Thomas 
Thompson,  Esq.,  a  member  of  Parliament,  to  preside.  The 
meeting  attracted  general  attention,  and  gave  a  powerful 
impulse  to  the  cause.  Similar  meetings  were  now  the  order 
of  the  day,  and  followed  each  other  in  quick  succession, 
"  till  the  Methodist  congregations,  from  the  Land's  End  to 
the  Tweed,  caught  the  sacred  flame.  Collectors  offered 
their  services  in  all  directions,  the  hearts  of  the  people  were 
every  where  impressed  and  opened  by  the  state  of  the 
heathen,  and  the  communication  of  authentic  missionary 
intelligence ;  and  money  was,  from  year  to  year,  poured  into 
the  sacred  treasury  beyond  all  precedent." 

From  that  time  the  work  has  gone  steadily  on,  command- 
ing the  affections  of  preachers  and  people,  and  having  the 
superintendency  of  the  greatest  minds  and  noblest  hearts 
that  ever  graced  the  world.  While  the  society  was  yet 
mourning  for  Dr.  Coke,  and  fearing  that  they  should  never 
see  his  like  again,  God  not  only  suggested  a  new  plan,  by 
which  to  make  up  in  a  measure  for  the  loss  they  had  sus- 
tained, but  raised  up  a  man,  peculiarly  endowed  in  all 
respects,  to  operate  that  plan  with  wonderful  effect.  We 
refer  to  Rev.  Richard  Watson,  than  whom,  perhaps,  the 
cause  of  missions  never  had  a  warmer  friend  or  an  abler  ad- 
vocate. During  his  activity  the  missions  flourished  beyond 
what  they  had  ever  done  before,  and  gave  fresh  encourage- 
ment to  effort.  This  may  be  seen  in  the  South  Seas. 
"  where  the  savage  inhabitants  of  whole  islands  have  aban- 
doned the  idols  of  their  fathers,  and  where  the  people,  by 
thousands,  have  become  the  spiritual  worshippers  of  God. 
Civilization  there  walks  hand  in  hand  with  Christianity; 
children  and  even  old  people  are  gathered   together  in 


96  COMPENDIUM    OF   METHODISM. 

schools ;  and  persons  of  all  ranks  are  successfully  learning 
the  useful  arts.  The  change  which  has  taken  place  in  the 
spirit  and  habits  of  those  savage  tribes  is  so  sudden,  deep, 
and  extensive  — so  obviously  above  all  human  power  —  that 
he  is  blind  who  cannot  see  in  it  the  working  of  that 
Almighty  Spirit  by  whose  agency  three  thousand  persons 
in  Jerusalem  were,  in  one  day,  converted  from  Jewish  obsti- 
nacy and  unbelief  to  the  faith  of  Christ." 

Other  missionary  fields  have  not  been  less  fruitful.  God 
has  crowned  the  efforts  of  the  Wesleyan  Methodists  with 
more  than  ordinary  success.  And  they  have  deserved  it ; 
for  no  people,  in  their  circumstances,  have  contributed  to 
the  cause  so  liberally.  The  sun  goes  not  down  on  their 
work.  They  have  belted  the  earth  with  their  missionary 
operations,  and  are  waxing  stronger  and  stronger  every 
year.  Their  missionary  society  was  formed  in  the  year 
1818,  and  has  steadily  advanced  until  it  has  become  one  of 
the  mightiest  engines  for  good  in  Christendom.  Its  collec- 
tions the  last  year  amounted  to  $503,375,  a  generous  sura, 
indeed,  especially  when  it  is  considered  that  they  have  first 
to  support  the  regular  church  clergy,  then  their  own,  and 
are  generally  composed  of  the  poorer  classes  of  society. 

Nor  has  God  forsaken  them  at  home.  Though  they 
have  shared  the  common  reproach  of  Methodists,  they  have 
exerted  an  increasingly  powerful  influence  to  the  present 
moment.  Said  Mr.  Watson,  "  It  might  almost  be  said  of 
us,  '  So  the  people  shall  dwell  alone.'  The  high  church- 
man has  persecuted  us  because  we  are  separatists  ;  the  high 
dissenter  has  often  looked  upon  us  with  hostility,  because 
we  would  not  see  that  an  establishment  necessarily,  and  in 
se,  involved  a  sin  against  the  supremacy  of  Christ ;  the 
rigid  Calvinist  has  disliked  us,  because  we  hold  the  redemp- 
tion of  all  men  ;  the  palagianized  Arminian,  because  we  con* 


DIFFICULTIES   ABOUT    THE    SACRAMENTS.  97 

tend  for  salvation  by  grace  ;  the  Antinomian,  because  we 
insist  upon  the  perpetual  obligation  of  the  moral  law ;  the 
moralist,  because  we  exalt  faith ;  the  disaffected,  because 
we  hold  that  loyalty  and  religion  are  inseparable  ;  the  politi 
oal  tory,  because  he  cannot  think  that  separatists  from  the 
church  can  be  loyal  to  the  throne ;  the  philosopher,  because 
he  deems  us  fanatics ;  while  some  infidel  liberals,  generally 
exclude  us  from  all  share  in  their  liberality,  except  it  be  in 
their  liberality  of  abuse.  In  the  meantime,  we  have  occa- 
sionally been  favored  with  a  smile,  though  somewhat  of  a 
condescending  one,  from  the  lofty  churchman,  and  often 
with  a  fraternal  embrace  from  pious  and  liberal  dissenters ; 
and,  if  we  act  upon  the  principles  left  us  by  our  great 
founder,  we  shall  make  a  meek  and  lowly  temper  an  essen- 
tial part  of  our  religion;  and,  after  his  example,  move 
onward  in  the  path  of  doing  good,  through  *  honor  and  dis- 
honor, through  evil  report  and  good  report,'  remembering 
that  one  fundamental  principle  of  Wesleyan  Methodism  is 
anti-sectarianism  and  a  catholic  spirit." 

Every  weapon  formed  against  them  has  most  signally 
failed.  An  early  application  to  Parliament  for  an  alteration 
in  the  Toleration  Act,  that  would  have  been  ruinous  to  them 
had  it  been  successful,  resulted  in  an  alteration  in  their 
favor.  An  appeal  made  to  the  Courts  of  Chancery,  to  break 
down  Mr.  Wesley's  Deed  of  Declaration  and  subvert  the 
Discipline,  not  only  failed  of  its  object,  but  established  the 
Deed  more  firmly  than  ever,  by  procuring  it  the  sanction  of 
Mr.  vice-chancellor  Shadwell,  and  of  lord  chancellor  Lynd- 
hurst.  And  so  of  the  movements  of  certain  trustees  and 
others,  who  have  seemed  desirous  of  tearing  up  the  old 
Wesleyan  track ;  they  have  only  established  it  the  more 
firmly,  by  attracting  attention  to  its  solidity  and  adaptation 
to  its  objects. 

7 


98  COMPENDIUM    OF   METHODISM. 

Nor  have  attacks  upon  their  doctrines  succeeded  better 
At  no  period  have  they  lacked  either  men  or  means  to  vindi- 
cate themselves  in  this  respect ;  and  by  circulating  the  well- 
selected  sermons,  biographies,  and  commentaries  of  their 
book-room  broadcast  over  the  land,  they  have  been  able  to 
extend  and  establish  the  heart-stirring  truths  of  Methodism, 
in  spite  of  all  the  learning  and  sophistry  that  have  been 
arrayed  against  them.  The  enemies'  attacks,  often  made 
upon  leading  men,  have  been  equally  fruitless.  Those  men 
have  uniformly  survived  the  storm,  and  even  shone  the 
brighter  for  the  shadow  that  was  cast  upon  them.  And  we 
have  no  doubt  this  will  be  the  experience  of  themselves  and 
their  successors  in  the  future,  while  they  strive  to  "keep 
our  rules,  and  not  to  mend  them." 

In  the  progress  of  events  they  have  been  able  to  adopt 
measures  for  the  full  support  of  all  their  itinerant  minis- 
ters, whether  in  effective  service  or  superannuated ;  and 
years  have  elapsed  since  one  had  to  fear  the  want  of  bread 
in  entering  their  ministry.  This  has,  no  doubt,  operated 
favorably  on  the  cause.  Men,  good  and  true,  have  been 
secured  to  the  work,  who  might  have  spent  their  energies  in 
a  less  useful  way,  had  the  idea  of  becoming  itinerants  been 
identified  with  that  of  starvation,  or  suffering  the  want  of 
the  necessaries  of  life.  To  enter  a  ministry,  even  with  a 
lucid  conviction  of  a  call  to  preach,  in  the  certain  prospect 
of  poverty  and  dependence,  and  perhaps  of  great  suffering 
therefrom,  requires  more  grace  than  men  generally  enjoy. 
Where  there  is  one  who  will  do  it,  we  apprehend  there  are 
many  who,  though  constrained  by  conscience  to  preach  the 
gospel,  would  impose  some  restrictions  upon  their  preferences, 
and,  as  a  matter  of  apparent  necessity,  enter  the  work  in 
another  branch  of  the  church,  where  their  supplies  would  be 
more  liberal.     We  believe   Methodism  in  this  country  has 


DIFFICULTIES    ABOUT   THj!    SACKAMENTS.  99 

lost  many  noble  men,  whose  influence  would  greatly  have 
accelerated  the  growth  of  the  church, — men  of  piety  and 
talent,  —  merely  by  the  paucity  of  the  support  she  has 
afforded.  She  may  have  been  saved,  by  this  means,  from 
the  curse  of  a  hireling  ministry  —  a  ministry  that  seeks  the 
fleece  and  not  the  flock.  But  we  have  no  doubt  the  losses 
have  greatly  exceeded  the  gains. 

By  providing  amply  for  their  ministers,  not  only  while  in 
effective  service,  but  when  disabled  by  sickness  or  old  age, 
the  Wesleyans  have  been  enabled  to  select  their  men  for  the 
itinerant  service.  The  supply  of  candidates  is  always 
abundant,  though  they  only  receive  single  men,  unless  their 
wives  and  children  are  provided  for  from  other  sources. 
They  have  also  been  enabled  to  hold  them  rigidly  to  the 
work  when  received,  and  make  them  feel  that  they  must  be 
efficient,  or  retire.  And,  besides,  the  people,  paying  the 
full  amount  required,  are  allowed  to  be  more  rigid  in  their 
claims  than  would  be  modest  if  they  had  but  half  fed  their 
preachers.  The  advantages  are,  indeed,  numerous,  and  the 
Wesleyans  have  been  reaping  them  for  many  years. 


CHAPTER   VI. 

WE.3LEYAN   SCHOOLS    AND   FUNDS. 

At  the  first  Conference  the  question  was  asked,  "  Can 
we  have  a  Seminary  for  laborers?"  and  answered,  "If 
God  spare  us  till  another  Conference."  The  next  year 
it  was  inquired,  "  Can  we  have  a  Seminary  for  laborers, 
yet  ?  "  To  which  it  was  replied,  "  Not  till  God  gives  us  a 
proper  tutor."  The  matter  did  not  sleep  here,  though  the 
object  was  not  soon  gained. 

A  few  years  after  Mr.  Wesley's  death  a  pamphlet  was 
published  by  order  of  the  Conference,  showing  the  import- 
ance of  a  u  plan  of  instruction  "  for  preachers  received  on 
trial.  In  a  letter  written 'by  Dr."  Adam  Clarke,  in  1806, 
he  says,  "  We  want  some  kind  of  Seminary  for  educating 
such  workmen  as  need  not  be  ashamed.  I  introduced  a 
conversation  on  the  subject  this  morning ;  and  the  preachers 
were  unanimously  of  the  opinion  that  some  strong  efforts 
should  be  made  without  delay,  to  get  such  a  place  estab- 
lished. Every  circuit  cries  out,  '  send  us  acceptable 
preachers.''  How  can  we  do  this  ?  We  are  obliged  to  take 
what  offers.  The  time  is  coming,  and  now  is,  when  illiterate 
piety  can  do  no  more  for  the  interest  and  permanency  of 
the  work  of  God  than  lettered  irreligion  did  formerly. 
Speak  !  0,  speak  speedily,  to  all  our  friends  !  Let  us  get  3 
flan  organized  without  delay." 

In  1823,  and  from  that  time  forward,  the  Conference 
100 


SCHOOLS   AND     FUNDS.  101 

appointed  a  committee  every  year  to  consider  the  subject 
and  report.      In   1833  a  committee,  consisting  of  twenty 
preachers,  was  directed  to  meet  in  London,  Oct.  23d,  to 
settle  upon  a  plan,  which  they  completed  after  seven  days' 
deliberation.      The  plan  was  adopted  by  the  Conference, 
with  some  little  revision,  and  the  "  Wesleyan  Theological 
Institution  for  the  improvement  of  the  junior  preachers  " 
went  into  operation,  at  Haxton,  London.     In  the  year  1839, 
agreeably   to    a  previous    understanding,   the   Conference 
appointed  a  sub-committee,  in  the  north  of  England,  to  find 
a  suitable  situation  in  that  quarter  for  the  establishment  of 
another  similar  school,  or  a  branch  of  the  same,  for  the  bet- 
ter accommodation  of  the  whole  work.     This  sub-committee 
reported  in  favor  of  a  premises  at  Didsbury,  near  Manches- 
ter.    The  general  committee  reported  in  favor  of  a  premises 
at  Richmond,  near  London,  for  the  southern  branch,  (having 
occupied  hired  rooms  till  then,)  whereupon  the  Conference 
accepted  the  two  reports,  and  provided  for  the  erection  of 
suitable  buildings  at  the   two  localities,  sufficient   for  the 
accommodation  of  one  hundred  students.     The  expense  of 
these  buildings  was  met  by  a  part  of  the  centenary  fund, 
raised  for  the  benefit  of  the  schools. 

To  avoid  men-made  ministers,  the  Conference  wisely 
determined,  in  the  beginning,  that  none  should  be  received 
into  the  institution  but  such  as  were  evidently  called  of 
God  to  preach  the  gospel.  And  that  there  might  be  no 
mistake,  candidates  were  required  to  pass  the  regular 
examinations  preliminary  to  the  ministry,  obtain  the  consent 
of  the  Quarterly  Meeting,  the  recommendation  of  the 
superintendent  of  the  District  Meeting,  and  be  actually 
accepted  by  the  Conference,  and  placed  on  the  "  reserve 
list"  Entering  under  these  circumstances,  they  are  put 
upon  that  course  of  training  which  their  tutors  think  will 


102  COMPENDIUM    OF   METHODISM. 

best  fit  them  for  the  field  they  are  to  occupy ;  always  subject 
to  the  call  of  the  Conference,  and  liable  to  remain  three 
years.  But  if  they  remain  this  length  of  time  the  last  yeai 
is  counted  as  the  second  of  the  four  years  of  their  proba 
tion  in  th  .■  Conference. 

This  plan  is  peculiar,  in  that  none  are  received  till  the 
people  and  the  Conference  are  satisfied  they  are  called  of 
God  to  the  ministry.  Then,  instead  of  teaching  them  the- 
ology only,  or  theology  in  connection  with  such  othei 
branches  as  are  more  intimately  related  to  it,  (for  instance 
moral  science,  the  Greek  and  Hebrew  languages,  &c.,)  and 
requiring  them  to  remain  a  specified  term  of  years,  it 
teaches  them  just  those  things  which  they  are  ignorant  of 
and  need  to  know,  to  fit  them  for  their  particular  work ;  and 
when  this  is  done,  they  send  them  forth  into  the  field 
whether  they  have  been  studying  one  month  or  three  years 
Thus  they  have  saved  themselves  from  the  curse  of  a  mere 
literary  ministry,  and  the  disgrace  of  ignorance,  and  have 
secured  much  time  and  talent  to  the  cause  of  Christ  that, 
under  the  regimen  of  other  denominations,  would  have  been 
.  squandered  and  lost. 

Kingswood  School  was  established  by  Mr.  Wesley  in 
1748,  for  the  special  benefit  of  the  colliers.  But  afterward 
it  came  to  be  devoted  entirely  to  the  sons  of  itinerant  Meth- 
odist preachers.  In  this  character  Mr.  Wesley  urged  it 
upon  the  support  of  the  people  as  a  noble  charity.  For 
several  years  this  school  was  found  insufficient  for  the  accom- 
modation of  the  preachers'  sons  who  were  entitled  to  its 
advantages.  Hence,  in  1811,  a  similar  school  was  estab- 
lished at  Woodhouse  Grove,  near  Leeds,  which,  in  honor  oi 
our  founder,  was  denominated  "  The  Wesleyan  Academy  at 
Woodhouse  Grove." 

Each  travelling  preacher  sending  a  son  to  either  ot  these 


SCHOOLS    AND    FUNDS.  K>3 

schools  pays  the  sum  of  five  guineas,  and  two  guineas  per 
annum  afterward.  Those  preachers  who  receive  twelve 
pounds  annually  for  the  education  of  a  son  at  home,  who 
cannot  be  admitted  to  the  schools,  subscribe  one  guinea 
per  annum ;  while  others  subscribe  only  half  a  guinea. 
Pieachers  receive,  also,  an  annual  allowance  for  the  educa- 
tion of  their  daughters. 

Each  of  these  schools  is  placed  under  the  care  rf  a 
travelling  preacher,  who  is  responsible  for  its  internal 
arrangements  and  expenditures.  He  is  called  the  "  Gov- 
ernor," and  may  be  continued  or  removed  by  the  Confer- 
ence, within  certain  limitations,  at  its  discretion. 

Sunday  Schools  were  commenced  in  England   by   Mr. 
Robert  Raikes,  in  1784.     When  Mr.  Wesley  heard  of  the 
plan  of  this  gentleman,  he  gave  it  his  decided  approval,  and 
recommended  its  adoption  to  his  societies,  with  this  improve- 
ment, that  the  services  of  the  teachers  should  be  gratuitous. 
His  advice  was  taken,  and  immediately  large  masses  of  the 
youth  were  brought  under  efficient  Sabbath  School  instruc- 
tion.   But  it  was  not  till  1827  that  the  Conference  adopted 
a  complete  code  of  rules  for  the  government  of  these  bodies. 
Since  that  time  most  of  these  schools  have  been  conducted 
on  the  same  general  principles,  and  have  achieved  magnifi- 
cent results. 

The  Wesleyans  have  long  sustained   various  week-day 
schools,  which  have  contributed  very  largely  to  the  general 
intelligence  of  the  people.     Since  the  year  1833  the  Con 
ference  has  annually  appointed  a  "  Committee  on  Educa- 
tion," charged  with  the  duties  of  collecting  information  and 
urging  the  people  forward  to  higher  attainments.     In  1840 
this  committee  reported  a  plan  to  the  Conference  for  the 
promotion  of  religious  educaticn  in  immediate  connection 
with  that  body.     This  plan  was  adopted,  and  affectionately 


104  COMPENDIUM    OF   METHODISM. 

recommended  to  all  the  societies,  and  has  thus  far  net  the 
highest  expectations  of  its  friends. 

There  is  also  a  proprietary  school  in  Sheffield,  conducted 
strictly  on  Wesleyan  principles,  though  not  a  Conference 
institution.  It  was  established  and  is  conducted  as  a 
private  concern,  but  the  deed  secures  it  to  the  interests  of 
Methodism.  It  has  been  in  operation  more  than  twenty 
years,  and  furnishes  facilities  for  pretty  thorough  classi- 
cal and  commercial  education,  combined  with  religious 
instruction. 

The  extent  of  these  operations,  with  the  nature  and  mag- 
nitude of  various  other  institutions  connected  with  the  Con- 
ference, will  be  better  understood  by  referring  to  the  several 
funds  under  its  special  jurisdiction.  But  let  not  the  reader 
be  deceived.  The  term  fund,  with  us,  conveys  the  idea  of 
large  investments,  as  when  it  is  asked,  "  Do  you  support 
your  preacher  by  subscription  or  by  a  fund  ?  "  But  there 
is  nothing  of  this  implied  in  the  term  among  the  Wesleyans. 
They  mean  little  more  by  it  than  the  aggregate  of  the  col- 
lections and  subscriptions  taken  in  the  several  societies  for 
the  object  in  question,  with,  perhaps,  the  profits  of  the  Book 
Concern,  and  the  interest  on  some  small  legacies. 

"  The  Contingent  Fund  "  is  one  of  the  oldest  and  most 
excellent  charities  of  the  connection.  It  originated  among 
the  more  liberal  of  the  societies,  for  the  purpose  of  liqui- 
dating debts  on  the  preaching  houses,  making  up  deficien- 
cies in  the  support  of  the  preachers,  and  sustaining  others 
in  new  fields  of  labor,  in  England,  Scotland,  Wales,  and 
Ireland ;  and  also  to  enable  the  preachers  to  meet  the 
expenses  of  law-suits  instituted  in  order  to  protect  the 
societies  against  the  outrages  of  cruel  mobs.  In  1756  the 
Conference  ordered  a  collection  to  be  taken  in  all  the  classes, 


SCHOOLS    AND    FUNDS.  105 

Mid  sent  out  an  address  on  the  subject,  exhorting  the  people 
to  liberality.  So  useful  were  these  funds  found  to  be  in 
sustaining  and  extending  the  work,  in  the  year  1815  the 
Conference  ordered  an  annual  public  collection  for  the  sup- 
port and  spread  of  the  gospel  at  home,  in  all  their  congre- 
gations throughout  the  kingdom,  in  the  early  part  of  the 
month  of  July,  the  avails  of  which  were  to  be  paid  to  the 
Contingent  Fund.  To  these  gatherings  is  added  a  pretty 
large  grant  from  the  profits  of  the  Book  Concern  annually. 
This  fund  is  now  principally  applied  in  supplying  the 
deficiencies  of  the  poorer  and  smaller  circuits  in  Great 
Britain  and  Ireland.  The  balance  is  applied  to  meet  what 
are  called  "  extraordinary  deficiencies,"  such  as  arise  from 
accidents,  afflictions  among  the  preachers,  furniture  for 
parsonages,  &c. 

The  affairs  of  this  fund  are  managed  by  a  committee, 
consisting  of  the  President  and  Secretary  of  the  Confer- 
ence, with  fifteen  other  preachers,  appointed  annually  by 
the  Conference,  and  fifteen  laymen,  chosen  by  the  stewards 
of  different  districts. 

The  Children's  Fund  was  instituted  in  the  year  1819 
to  relieve  the  embarrassment  which  had  been  long  realized 
in  working  the  itinerant  machinery.  Till  then,  the  several 
circuits  had  to  pay  such  an  allowance  for  each  of  their 
preacher's  children,  as  it  is  now  with  us.  Hence,  men  with 
large  families  were  often  objected  to  purely  on  financial 
grounds,  and  were  often  embarrassed  themselves  at  the 
thought  of  being  burdensome  to  a  kind  but  pcor  people. 
And  not  unfrequently  these  evils  were  rather  aggravated 
by  the  fact  that  a  rich  neighboring  circuit  was  enjoying  the 
services  of  preachers  who  had  less  children,  and  perhaps 
none  at  all. 


10r)  COMPENDIUM    OF   METHODISM. 

To  remedy  these  difficulties,  and  equalize  the  expense  of 
supporting  the  children  of  the  preachers  among  the  circuits, 
the  District  Meetings  entered  into  an  arrangement  to  require 
each  circuit  to  pay  the  allowance  of  its  proportion  of  all  the 
children  in  the  Conference,  according  to  the  numbers  in 
society  and  their  financial  ability.  This  measure  met  with 
general  favor,  both  among  the  preachers  and  the  people. 
The  operation  of  it  is  this :  the  rich  circuits,  having  less 
children  among  them  to  support  than  is  their  equitable  pro- 
portion, pay  the  claims  of  their  preachers  for  such  as  they 
have,  and  pay  over  the  balance  to  the  treasurer  of  the 
"  Children's  Fund  ;  "  while  the  poor  circuits,  having  more 
preacher's  children  to  support  than  properly  belongs  to 
them,  draw  upon  the  "  Children's  Fund  "  for  the  amount 
of  their  claims. 

Thus  all  the  preacher's  children  are  provided  for;  and 
that  there  may  be  no  failure  in  the  operation  of  the  plan, 
each  circuit  is  required  to  pay  its  annual  apportionment  to 
the  Fund  before  it  can  receive  any  assistance,  whatever  its 
necessities. 

"  The  General  Chapel  Fund  "  was  instituted  in  the 
year  1818.  Owing  to  various  causes,  that  can  easily  be 
imagined,  many  of  the  chapels  were  considerably  in/olved 
in  debt.  The  Conference  had  often  been  called  upon  by  the 
trustees  of  different  circuits  for  assistance,  and  had  assigned 
them  certain  territory  in  which  to  solicit  donations.  But 
this  measure  was  not  equal  to  the  demand.  Therefore  the 
Conference  determined  to  establish  this  Fund,  to  be  sup- 
ported by  private  subscriptions,  by  public  collections,  by 
legacies,  and  by  annual  grants  from  the  trust-funds  of  the 
chapels. 

Accordingly,  the  preachers  were  required  to  apply  to 


SCHOOLS   AND   FUNDS.  107 

their  people  for  subscriptions  in  the  month  of  February  of 
each  year,  and  close  their  efforts  with  a  public  collection. 
The  trustees  of  every  chapel  in  the  connection  were  to  be 
"  respectfully  and  earnestly  solicited  to  evidence  their  readi- 
ness to  concur  in  the  measure,  by  paying  to  the  fund  a  sum 
not  less  than  one  guinea  for  each  chapel,  and  more  if  they 
were  able."      These  measures  were  urged  upon  those  who 
would  be  most  likely  to  neglect  them ;  and  the  fund  was 
guarded  against  becoming  a  source  of  vain  confidence  to 
poor  societies  by  the  adoption  of  the  most  salutary  regula- 
tions.   It  is  required  of  societies  about  to  make  applica- 
tion for  assistance,  that  they  first  make  an  effort   among 
themselves — that  they  shall  have  adopted  the  practice  of 
anniversary  sermons  and  collections,  and  of  sending  at  least 
one  guinea  from  the  trust-estate  to  the  treasurer — and  shall 
not  have  solicited  subscriptions  for  their  relief  beyond  the 
limits  of  their  own  particular  circuit.     The  wisdom  of  these 
arrangements  must  be  recognized  at  a  glance. 

Another  arrangement  intimately  related  to  this  fund,  is 
the  appointment  of  a  "  chapel-building  committee."  Though 
this  committee  was  actually  appointed  prior  to  the  establish- 
ment of  the  chapel  fund,  and  might  have  been  very  useful 
had  no  such  fund  been  created,  this  fund  gives  it  peculiar 
influence.  The  object  of  the  committee  is  to  prevent  the 
contraction  of  unreasonable  debts.  Church  building  is  a 
business  with  which  few  are  acquainted.  In  new  Methodist 
societies  it  is  rarely  the  case  that  there  is  a  man  who  is  ca- 
pable of  preparing  a  suitable  model  of  a  house,  or  of  arrang 
ing  a  practicable  plan  of  paying  for  one.  Nor  is  the 
preacher  of  a  circuit  always  wise  in  this  respect.  Indeed, 
both  he  and  the  people,  however  intelligent,  are  in  a  most 
unfortunate  condition  to  think  closely  and  judge  discreetly 
in  the  case.     They  are  excited— they  cannot  look  soberly 


108  COMPENDIUM    OF   METHODISM. 

and  impartially  into  any  plan.  Hence,  they  often  rush  upoi> 
the  most  unwarrantable  speculations.  Men  of  the  least  ex- 
perience in  business  become  the  agents  of  pecuniary  transac- 
tions beyond  their  capacity,  and,  as  might  be  anticipated, 
plunge  the  society  into  trouble. 

Hence,  Mr.  Wesley  exhorted  "  that  all  preaching  houses 
should  be  built  plain  and  decent,  not  more  expensively  than 
is  absolutely  unavoidable."  In  the  year  1815  the  Confer- 
ence advised  the  societies  to  remember  Mr.  Wesley's  advice, 
"Beware  of  building  expensive  chapels,"  and  entreated 
them  not  to  contract  debts  they  could  not  manage  without 
aid  from  other  societies.  Two  years  after,  this  committee 
was  appointed,  consisting  of  five  brethren,  to  whom  all  plans 
of  new  chapels,  with  their  locations,  subscription  lists,  &c, 
&c,  were  to  be  submitted  for  consideration  and  deliberate 
judgment  as  to  the  propriety  of  the  undertaking.*  This 
committee  has  its  regular  times  of  meeting,  and  receives 
and  considers  proposals  for  building,  altering,  or  selling,  and 
approves  or  disapproves,  as  they  judge  proper.  If  any 
society  chooses  to  go  on  with  their  project,  notwithstanding 
the  disapproval  of  the  committee,  they  forfeit  all  claim 
upon  the  "  chapel  fund,"  and  are  left  to  bear  their  own 
burdens.  This  arrangement  has,  no  doubt,  saved  the  con- 
nection much  mortification  and  financial  embarrassment, 
and  added  greatly  to  its  chapel  accommodations. 

The  Preachers'  Auxiliary  Fund  is  designed  to  meet 
the  necessities  of  supernumerary  preachers,  and  the  widows 
and  children  of  deceased  preachers.  At  the  Conference  of 
1763  some  of  the  preachers  were  found  to  be  nearly  worn 
out,  and  unable  to  travel  any  longer.      This   originated  the 

*  The  number  has  since  been  increased  to  twenty-fowt.  thirteen  of  whom  are 
laymen. 


SCHOOLS  AND   FUNDS.  109 

question,  "  How  may  provision  be  made  for  the  old  and  worn 
out  preachers  ? "  and  it  was  answered,  "  As  to  their  em- 
ployment, they  may  be  supernumerary  preachers  in  those 
circuits  wherein  there  is  most  need.  As  to  their  subsist- 
ence, 1.  Let  every  travelling  preacher  contribute  ten  shil- 
lings yearly  at  the  Conference.  2.  Let  this  be  lodged  in 
the  hands  of  three  stewards  approved  by  the  majority  of 
the  preachers.  3.  Out  of  this,  let  what  is  needful  be  allowed 
yearly,  1.  For  the  old  and  sickly  preachers  and  their  fami- 
lies ;  (if  they  have  any.)  2.  For  the  widows  and  children 
of  those  that  are  dead." 

The  fund   thus  formed   was    called    "  The  Preachers' 
Fund;"  but  it  proved  insufficient.     In  the  year   1799  it 
was,  therefore,  superseded  by  what  was  called   "  The  Itiw 
erant  Methodist  Preachers'  Annuity."     This  aimed  at  the 
same  objects,  and  was  supplied  by  the  preachers'  subscrip- 
tions, by  a  portion  of  the  profits  of  the  book-room,  and  by 
occasional  donations  and  bequests  of  special  friends.     The 
same  year  several  leading  members  in  London  started  "  The 
Preachers'  Friend   Society,"    for   the   relief  of   itinerant 
preachers  in  great  emergencies.     It  was  well  sustained,  but 
met  with  serious  difficulties,  and  ran  down.     After  that,  the 
contributions  of  the  people  went  to  form  what  was  called 
the  "  Methodist  Preachers'  Merciful  Fund,"    which   was 
distributed  among  the  preachers  according  to  their  necessi- 
ties.    In  the   year  1813  these  funds  were   denominated 
"The  Preachers'   Auxiliary   Fund,"   in   reference  to  the 
"  Annuity  "  before  named  ;  but  it  did  not  meet  the  demand, 
and  the  pressing  wants  of  the  worn  out  preachers  was  a  sub- 
ject of  painful  consideration.     In  the  year  1839  the  Con- 
ference adopted  the  same  plan  for  raising  supplies  they  had 
previously  devised  for  the  children's  fund,  and  determined 
upon  a  scale  of  general  disbursement,  graduating  the  appro- 


110  COMPENDIUM    OF   METHODISM. 

priations  according  to  the  number  of  years  the  claimant  had 
devoted  to  the  ministry,  varying  from  ten  to  fifty  pounds 
sterling  per  annum.  As,  for  example,  a  preacher  who  had 
travelled  thirty-nine  years  and  upwards  was  to  receive  fifty 
pounds,  while  one  who  had  travelled  under  tivelve  years  was 
to  receive  but  fifteen  pounds ;  and  the  widow  of  such  an  one 
but  ten  pounds.  These  are  the  two  extremes  of  the  scale, 
which  divides  the  claimants  into  seven  classes. 

The  plan  of  the  Conference  also  provides  for  giving  each 
preacher,  on  his  becoming  supernumerary,  and  each  preach- 
er's wife,  on  her  becoming  a  widow,  the  sum  of  thirty 
pounds  sterling  to  buy  furniture,  they  having  been  supplied 
this  necessity  by  the  several  circuits  where  they  have 
labored  up  to  that  time.  It  provides,  too,  for  the  children 
of  deceased  preachers,  for  their  education  as  well  as 
their  support,  and  for  special  emergencies  either  among 
the  supernumeraries,  the  widows,  or  the  fatherless.  The 
means  of  meeting  these  several  claims,  the  first  year  after 
the  adoption  of  the  plan,  were  chiefly  obtained  of  the  cen- 
tenary committee,  which,  in  accordance  with  the  design  of 
the  donors,  appropriated  about  forty-five  thousand  dollars  of 
the  centenary  collections  to  this  object. 

The  aggregate  amount  contributed  to  these  funds  the  last 
year  was  as  follows:  To  the  contingent  fund,  §61,729.64; 
to  the  children's  fund,  $  16,471.78 ;  to  the  general  chapel 
fund,  $  25,153.81  ;  and  to  the  preachers'  auxiliary  fund, 
$  53,355.70.  Add  to  these  more  than  five  hundred 
thousand  dollars  raised  for  missions,  the  salaries  paid  to  the 
preachers,  and  various  other  regular  and  occasional  collec- 
tions, and  the  liberality  of  the  Wesleyans  will  be  seen  to 
exceed  that  of  any  other  church  in  Christendom. 

A  few  remarks  in  relation  to  the  various  measures 
referred  to  in  the  foregoing   pages  will  close   the   presert 


SCHOOLS   AND   FUNDS.  Ill 

chapter.  The  first  is,  that  all  these  arrangements,  par- 
ticularly the  funds,  have  been  providentially  demanded. 
Nothing  has  been  devised  before  its  time,  and  nothing 
really  matured  for  many  years  after  its  first  discussion. 
This  circumstance  ought  to  encourage  the  younger  members 
of  the  Wesleyan  family  to  "  tryv  again,"  and  never  to 
cease  discussing  important  practical  questions  till  they  shall 
have  hit  upon  the  right  plan,  and  seen  it  in  successful 
operation. 

Another  thought,  which  might  not  occur  to  the  reader 
from  what  has  been  said,  is,  that  these  several  plans  and 
measures,  though  providentially  suggested,  were  the  result 
of  profound  study.  Not  merely  during  the  sessions  of  the 
Conference.  The  Conference  seemed  generally  to  be  im- 
pressed that  the  necessary  brevity  of  their  sessions,  and 
other  circumstances,  would  not  admit  of  the  needful  investi- 
gation. Therefore,  when  they  found  themselves  approaching 
the  crisis,  when  something  must  be  done,  they  appointed 
large  committees,  embracing  the  wisdom  of  the  ministry  and 
the  laity,  and  designated  the  time  and  place  of  their  meet- 
ing.  In  these  committees  the  matter  was  deliberately  dis- 
sected limb  by  limb,  every  weakness  and  impracticability 
detected,  and  the  whole  consolidated  and  adapted  to  the 
Wesleyan  system,  so  that,  if  approved  by  the  Conference, 
it  might  become  a  part  of  that  system,  and  seem  indispen- 
sable to  its  healthful  operation.  But  another  advantage  of 
this  course  was,  the  plan,  when  it  came  out,  was  as  much 
the  people's  as  the  preachers',  and  was,  in  a  great  degree,  to 
be  managed  by  them.  This  gave  it  popularity,  and  secured 
its  success. 

To  the  reader  of  this  sketch,  these  regulations  may  Wro 
complicated.  This  is  their  first  appearance  to  a  stranger 
But  if  one  will  examine  them  more  closely,  he  will  find  them 


112  COMPENDIUM   OF   METHODISM. 

complicated,  indeed,  yet  simple ;  and,  taken  together,  the 
most  finished  and  effective  scheme  of  raising  money  extant. 
How  else  could  such  an  interest  be  kept  up,  and  such  vast 
amounts  of  money  be  raised  in  a  society  embracing  few  of 
the  wealthy,  and  composed  chiefly  of  the  poorer  classes, 
many  of  whom  are  objects  of  charity  themselves,  and  all  of 
whom  are  exorbitantly  taxed  to  support  the  extravagance  of 
the  Episcopal  Church  —  taxed  for  every  thing  —  not  only 
for  what  they  eat,  and  drink,  and  wear,  but  for  tne  very 
light  of  heaven  that  shines  upon  them,  and  often  oppressed 
in  their  wages,  too,  and  compelled  to  work  long  and  hard 
for  what  will  scarcely  procure  them  the  coarsest  fare  ? 
Should  their  children  imitate  the  parent  in  this  respect, 
Methodism  would  soon  fill  the  whole  earth. 


CHAPTER  VII. 

SECESSIONS     FROM     THE     WESLEYAN     CONNECTION  ;     THEIR 
PRINCIPLES,    HISTORY,    AND    PRESENT    CONDITION. 

The  history  of  European  Methodism  is  not  complete,  nor 
is  a  sketch  of  that  history  just,  which  does  not  refer  to  other 
sects  taking  rank  under  this  general  title.  The  Wesleyan 
Connection  does  not  embrace  all  who  revere  the  name  of  its 
founder.  There  are  several  minor  bodies  of  Methodists 
which  claim  our  attention. 

I.  The  Calvinistic  Methodists.  —  This  title  compre- 
hends two  distinct  denominations,  one  of  which  never  had 
any  connection  with  Wesley,  and  the  other  but  little. 
We  refer  to  the  "  Welch  Calvinistic  Methodists"  and 
the  "  Whitefield,  or  Lady  Hundingdon  Connection."  The 
first  originated  in  Wales  about  the  time  the  Wesleys 
began  to  attract  attention  in  England.  They  have  been 
a  zealous  people,  .and  have  succeeded  in  doing  much 
good.  In  1850  they  reported  186  ministers,  241  local 
preachers,  and  58,930  members.  The  Whitefield,  or 
Lady  Hundingdon  Connection,  was  organized  under  the 
labors  of  Mr.  Whitefield,  patronized  by  the  Countess  of 
Hundingdon.  The  congregations  connected  with  this  sect 
are  about  ninety  in  number.  In  some  of  its  chapels  the 
service  of  the  church  is  read.  In  others,  the  forms  of  the 
Independents  are  observed.     A  sort  of  itinerancy  is  also 

maintained,    the   respective    congregations    employing   the 

8 


114  COMPENDIUM   OF   METHODISM. 

same  minister  but  a  few  weeks  in  succession.  There  is, 
however,  little  system  or  efficiency  in  it,  and  the  congrega- 
tions are  fast  relapsing  into  Independency. 

This  off-shoot  from  the  parent  Methodist  stock,  if  it  can 
properly  be  called  such,  is  remarkable  in  one  or  two  partic- 
ulars. The  first  is,  that  it  has  the  honor  of  being  the  only 
one  that  ever  occurred  on  doctrinal  grounds  ;  a  circumstance 
of  great  significance.  The  other,  that  it  was  conducted  by 
persons  of  high  rank  and  influence.  Mr.  Whitefield  was  a 
man  of  unbounded  reputation  as  a  Christian  and  pulpit 
orator  ;  his  theology  was  popular,  and  his  leading  supporters 
persons  of  wealth  and  distinction.  But  u  the  race  is  not  to 
the  swift,  1  or  the  battle  to  the  strong." 

II.  The  New  Methodist  Connection,  sometimes  called 
Kilhamites,  after  one  Alexander  Kilham,  a  leading  man  in 
its  organization,  was  originally  composed  of  seceders  from 
the  Wesleyan  societies.  There  were  individuals  in  the  con- 
nection at  the  time  of  Mr.  Wesley's  death  who  were  dissat- 
isfied with  his  system,  and  hoped  for  a  change.  They  did 
not  fancy  its  peaceable  policy  toward  the  church,  or  its  gov- 
ernment. After  much  noisy  discussion,  several  societies 
sent  delegates  to  the  Conference  held  at  Leeds  in  the  year 
1797,  who  demanded  a  change  in  the  government  settled 
by  Mr.  Wesley's  Deed.  For  important  reasons,  the  Confer- 
ence did  not  see  fit  fully  to  acquiesce  in  their  wishes ; 
whereupon  they  immediately  assembled,  and  adopted  a  sys 
tern  of  itinerancy  and  government  according  with  their 
peculiar  views,  and  went  into  operation  under  the  title  of 
"  The  New  Connection"  Their  treatment  of  the  Confer- 
ence was  very  severe,  and  threatened  serious  consequences ; 
but  it  was  too  manifestly  unjust  to  be  successful. 

A  few  disaffected  ones  in  different  places  seceded  and 
joined  them,  making  an  aggregate  of  some  five  thousand 


SECESSIONS   FROM   THE    WESLEYAN   CONNECTION.       115 

And  they  have  done  no  better  since.  A  correspondent,  who 
has  lived  among  them  many  years,  writes  :  "  They  started 
under  most  favorable  auspices,  and  they  have  been  now 
nearly  sixty  years  vigorously  striving  to  extend  themselves, 
and  yet,  up  to  1850,  they  have  not  much  exceeded  20,000 
members,  and  125  ministers ;  while  the  parent  body  from 
which  they  separated,  has  increased  from  75,000  members 
to  468,000,  notwithstanding  several  other  secessions  that 
have  operated  to  thin  its  ranks  and  swell  those  of  the  New 
Connection" 

III.  Primitive  Methodist  Connection.  —  This  denom- 
nation  originated  in  Staffordshire,  under  the  united  leader- 
ship of  two  brothers,  local  preachers,  by  the  name  of 
Bourne.  Hearing  from  Lorenzo  Dow  about  the  work  of 
God  at  our  camp  meetings,  and  being  anxious  to  be  more 
useful,  in  the  year  1807  they  began  to  hold  field  meetings, 
for  which  they  were  rebuked,  and  afterward  expelled. 
They,  however,  continued  their  efforts,  and  were  successful ; 
mt  formed  no  distinct  classes  till  1810,  when  the  organiza- 
tion of  the  Primitive  Connection  was  effected,  embracing 
the  expelled  members,  and  such  others  as  agreed  with  them. 
They  did  not  secede,  had  no  war  with  the  old  church,  did 
not  leave  it  willingly,  and  have  never  had  much  controversy 
with  it  since.  Though  they  have  received  such  from  the 
Wesleyans  as  desired  admission  to  their  ranks,  they  long 
since  passed  an  act,  that  any  member  of  their  Conference 
being  guilty  of  denouncing  or  criminating  another  branch 
of  the  Christian  church,  should  by  that  act  cease  to  be  a 
member. 

Thus,  living  at  peace  with  all  men,  and  adopting  the  most 
liberal  and  energetic  measures,  they  have  prospered  exceed- 
ingly. They  hold  annual  and  quarterly  meetings,  maintain 
the  itinerancy,  and  other  Methodist  peculiarities,  and  are  a 


116  COMPENDIUM    OF   METHODISM. 

pious  and  devout  people.  They  have  faith  in  God,  faith  in 
the  power  of  his  word  and  in  prayer,  faith  in  sudden  con- 
versions, and,  like  the  Wesleys,  they  go  among  the  lowest 
and  meanest  of  men  and  win  them  to  Christ.  At  a  recent 
Conference  they  reported  303  stations ;  551  travelling 
preachers ;  9,077  local  preachers ;  6,490  class  leaders ; 
108,781  church  members,  and  112,098  Sabbath  School 
scholars.  They  have  a  few  societies  in  the  Canadas,  which 
are  also  in  a  flourishing  condition,  but  have  not  been  able  to 
do  much  in  the  States,  because  not  needed.  They  are 
sometimes  called  Ranters,  in  reference  to  the  freedom  of 
their  devotions. 

IV  The  Bible  Christians,  or  Bryanites,  seceded 
in  1815,  under  the  leadership  of  one  William  O'Bryan,  a 
local  preacher.  Having  been  rebuked  for  various  extrav- 
agances in  reference  to  preaching  and  supporting  the  min- 
istry, he  withdrew  from  the  connection,  and  organized  a 
new  society  under  the  imposing  title  of  "Bible  Christian 
Connection."  There  is  a  striking  resemblance  between  this 
body  and  the  Primitives.  It  admits  lay  delegates  to  its 
Conferences  in  equal  proportion  to  its  ministers,  whereas  the 
Primitives  allow  two  to  one.  This  connection  reported,  in 
1850,  551  travelling  and  local  preachers,  and  15,553 
members. 

V  The  Primitive  Wesley  an  Methodists.  —  This  is 
the  name  of  a  party  that  seceded  in  Ireland  in  1816,  under 
the  influence  of  Rev.  Adam  Averill,  a  clergyman  of  the 
Church  of  England,  and  a  Methodist  according  to  the  cus- 
tom of  olden  times.  The  British  Conference  had  allowed 
the  English  to  have  preaching  in  "  church  hours,"  and  to 
administer  and  receive  the  sacraments  among  themselves, 
some  twenty  years  before.  About  1810  the  Irish  Meth- 
odists began  to  petition  the  Conference  to  allow  them  the 


SECESSIONS   FKOM   THE   WESLEYAN   CONNECTION.      117 

same  privileges,  and  not  require  them  to  receive  the  sacra- 
ments of  church  clergymen,  in  whose  piety  they  had  no  con- 
fidence. The  petition  was  reasonable  ;  and  after  several 
year's  delay  the  Conference  yielded,  and  the  Irish  were 
permitted  to  exercise  the  liberties  enjoyed  by  their  brethren 
across  the  channel.  This  so  offended  the  minority,  who 
professed  great  reverence  for  Mr.  Wesley's  "  Plan  "  and 
the  mother  church,  that  they  seceded,  with  Mr.  Averill  at 
their  head,  and  organized  under  the  foregoing  title,  which 
answers  well  to  their  pretensions.  But  they  did  not  prove 
to  be  quite  as  Wesleyan  as  their  title  would  indicate  ;  for 
they  first  abandoned  the  legal  obligations  of  Wesley's 
"  Deed,"  and  then  altered  the  constitution  of  their  Confer- 
ence so  as  to  admit  lay  delegates.  Besides,  they  inserted  a 
clause  in  their  chapel  deed,  by  which  their  houses  are  for- 
feited to  the  Crown  the  moment  service  is  held  therein 
during  "  canonical  time,"  or  the  sacraments  are  administered 
by  their  own  preachers,  whom  they  regard  as  mere  laymen. 

The  advancement  of  this  society  has  not  been  very 
encouraging.  At  first,  they  had  several  preachers,  and 
about  9,000  members,  mostly  located  in  the  north  of 
Ireland,  where  the  outbreak  occurred.  Their  servility  to 
the  church,  lay  representation,  and  hostility  to  the  Wesley- 
ans,  have  secured  them  many  favorable  glances  from  the 
world;  but  still  they  drag  on  heavily,  numbering  at  the 
present  only  78  preachers,  and  11,119  members,  showing  a 
gain  of  about  2,000  members  in  thirty-five  years. 

VI.  The  Independent,  and  Wesleyan  Protestant 
Methodists.  —  These  are  two  small  bodies  which  separated 
from  the  British  Conference  in  the  year  1827,  in  conse- 
quence of  not  being  allowed  to  dictate  in  important  matters, 
contrary  to  Methodist  usage.  The  Protestants  thought  the 
ministry  had  too  much  power.     They  also  took  offence  at 


118  COMPENDIUM   OF   METHODISM. 

the  introduction  of  an  organ  into  the  Brunswick  chapel  in 
Leeds;  and  w>uld  not  countenance  the  use  of  the  liturgy 
in  the  public  services.  Finding  that  the  connection  was 
against  them,  and  that  there  was  little  hope  of  effecting  a 
reform,  they  withdrew,  and  took  a  new  name.  But,  strange 
as  it  may  seem,  we  find  in  their  "  Rules,"  published  three 
years  afterwards,  an  express  provision  for  the  use  of  the 
liturgy  in  the  London  chapel,  and  the  introduction  cf  an 
organ  into  the  Burley  chapel. 

The  Independent  Methodists  are  no  better.  They 
scarcely  have  any  regular  ministry,  being  served  by  local 
preachers.  These  two  sects  together  number  about  12,000 
members,  and  their  history  is  a  beautiful  comment  on  those 
theories  of  church  government  which  would  subordinate  cler- 
ical authority  to  the  dictation  of  the  people.  The  least  we 
ought  to  learn  from  them  is,  that  the  people  may  be  popish 
as  well  as  the  priest ;  and  that  they,  having  the  purse  of  the 
church,  cannot  be  invested  with  legislative  power  without 
some  risk  to  their  humility,  and  some  danger  to  the  rights 
of  the  clergy. 

VII.  The  Wesleyan  Association  Methodists,  or 
Warrenites.  —  The  organization  of  this  body  occurred  in 
1834,  under  the  direction  of  one  Dr.  Samuel  Warren.  Dr. 
Fisk,  in  writing  from  England,  remarked,  "  It  is  thought  Dr. 
Warren  became  disaffected  from  the  same  reason  that  Dio- 
trephes  opposed  the  apostles."  To  effect  a  change  in  the 
government,  he  began  to  agitate  the  subject,  making  clerical 
domination  prominent  in  his  bill  of  indictment.  And  find- 
ing certain  leading  men  in  his  way,  he  attacked  them  with 
great  violence,  and  would  neither  cease  nor  retract,  where- 
upon he  was  brought  before  the  Manchester  district  meeting, 
and  suspended.  This  he  took  in  high  dudgeon,  and,  conspir- 
ing with  his  disaffected  brethren,  he  "  appealed  to  Cmar" 


SECESSIONS   FROM   THE   WESLEYAN   CONNECTION.      119 

commencing  suits  in  the  court  of  chancery  against  the  chair- 
man of  the  district,  Dr.  Newton,  and  the  Trustees  of  the 
Oldham  street  chapel,  asking  the  court  to  reverse  the  decis- 
sion  of  the  district  meeting  and  of  the  trustees,  and  restore 
him  to  the  official  duties  and  privileges  from  which  he  had  been 
suspended.  The  case  was  argued,  and  all  the  weaknesses 
of  the  Wesleyan  Platform  exposed.  But  his  honor,  the  vice 
chancellor,  understood  the  law  differently,  and  decided  in 
favor  of  the  Conference  and  the  trustees.  But  the  doctor 
was  not  satisfied,  and  appealed  to  the  "  Lord  High  Chancel 
lor,"  who,  after  giving  the  case  a  suitable  hearing,  confirmed 
the  decision  of  the  lower  courts,  leaving  the  doctor  still 
in  suspense,  and  establishing  the  legality  of  the  old  Wes- 
leyan "  Deed  of  Declaration,"  and  the  authority  of  the 
Conference. 

This  was  more  than  the  excited  party  could  endure, 
and  hence  they  seceded,  and  set  up  for  themselves.  The 
doctor  stood  by  them  for  a  time;  but  finding  the  laity 
inclined  to  exercise  a  little  too  much  lordship  over  the  minis- 
try, or,  at  all  events,  the  reform  not  working  to  his  mind,  he 
seceded  again,  and  took  refuge  in  the  Church  of  England. 
He  is  now  in  the  service  of  a  small  congregation  in  Man- 
chester, while  the  little  band  of  adventurers  he  led  out  from 
among  the  Wesleyans  are  bravely  struggling  for  the  faith 
he  taught  them  in  the  days  of  trial.  But  they  suffer  for 
the  want  of  ministers.  In  1850,  they  reported  only  ninety- 
nine,  while  they  claimed  a  membership  of  thirty  thousand 
one  hundred  and  five.  And  it  is  thought  that  they  hava 
nearly  got  their  growth,  unless  the  present  agitation  of  the 
Wesleyan  connection  may  strengthen  them,  or  they  can 
compromise  with  the  remnants  of  some  one  or  more  of  the 
organizations  mentioned.  But  the  prospect  of  either  is  no 
verv  flattering. 


120  COMPENDIUM   OF   METHODISM. 

VIII.  The  Methodist  Episcopal  Church,  in  Canada, 
is  not  quite  a  secession  from  the  Wesleyan  connection,  and 
yet  it  comes  pretty  near  it.  When  the  Canada  Conference 
separated  from  the  Methodist  Episcopal  Church,  it  was 
episcopal,  and  designed  to  remain  so ;  but  afterward 
changed  its  mind,  and,  constitutionally,  "  did  away "  with 
episcopacy,  and  united  with  the  British  Connection.  A 
respectable  minority  were  dissatisfied,  and  retained  their  old 
name  and  arrangements,  adding  thereto  to  meet  the  necessi- 
ties of  their  unfortunate  condition.  They  have  one  Annual 
Conference,  two  bishops,  103  travelling,  and  105  local 
preachers,  and  8,550  church  members.  They  publish  a 
weekly  paper,  the  "  Canada  Christian  Advocate"  have 
a  Book  Concern,  and  are  a  pious  and  useful  people. 

IX.  There  is  another  secession  in  progress,  which  seems 
more  alarming  than  any  of  its  predecessors.  It  has  been 
maturing  several  years.  The  main  object,  thus  far,  has 
been  to  break  down  the  Wesleyan  Connection ;  and  it  has 
not  been  altogether  unsuccessful.  Nearly  sixty  thousand 
members  have  already  withdrawn,  and  still  the  storm  rages. 
The  disaffection  arose  from  the  rigidity  and  power  of  the 
Conference,  or,  more  properly  speaking,  the  position  and 
influence  of  leading  members  of  it.  Such  men  are  always 
an  annoyance  to  ambitious  aspirants,  however  kind  and  pru- 
dent. They  have  been  particularly  so  in  the  British  connec- 
tion, and  have  excited  the  envy,  jealousy,  and,  perhaps,  the 
malignity  of  their  inferiors.  At  all  events,  they  have  been 
pursued  by  them  with  great  severity,  for  many  years. 
They  were  finally  attacked  in  certain  u Fly  Sheets"  or 
tracts,  and  traduced  in  the  most  merciless  manner ;  which 
elicited  an  inquisition  for  the  detection  of  the  writers,  and 
resulted  in  the  expulsion  of  Messrs.  Everett,  Dunn,  and 
Griffith,   who,   no   doubt,   deserved    the    punishment   thej 


SECESSIONS   FROM   THE    WESLEYAN    CONNECTION.      121 

received.  Our  only  difficulty  relates  to  the  process,  which, 
we  presume,  was  according  to  the  regulations  of  the  Con- 
ference, as  we  are  assured  it  received  the  sanction  of  nearly 
every  member. 

As  to  the  merits  of  the  controversy,  we  may  not  be  in  a 
condition  to  judge  discreetly.  Yet,  believing  that  many 
entertain  mistaken  notions,  we  can  hardly  forbear  to  say  a 
few  words  upon  the  subject.  We  give  it  as  our  opinion, 
therefore,  that  both  parties  are  at  fault.  Though  the  Con- 
ference has  often  yielded,  we  think  it  has  always  been  too 
fastidious  about  little  things,  and  has  imprudently  crushed 
both  men  and  measures  it  should  kindly  have  managed  and 
turned  to  good  account.  Intolerance  of  individual  opinions 
and  movements  has  been  its  chief  fault.  It  has  attempted  to 
govern  too  much,  and  that  by  dint  of  ecclesiastical  authority, 
rather  than  moral  influence,  and  has  often  aggravated  the 
evil  it  would  remedy.  Had  it  adopted  a  written  constitu 
iion  many  years  ago,  abolishing  the  distinction  between  the 
'platform  members  and  others,  or,  at  least,  making  platform 
privileges  equally  eligible  to  all,  and  not  dependent  upon  the 
fancy  of  the  president  and  his  favorites,  it  would  have 
saved  them  much  trouble.  We  think,  too,  that  open  Con- 
ferences would  have  been  favorable  to  their  interests ;  and 
have  not  a  doubt  that  more  frequent  voting  by  ballot,  rather 
than  by  hand  vote,  under  the  burning  gaze  of  leading  com- 
mittee men,  would  have  hindered  those  men  from  conti  oiling 
every  thing,  and  given  better  satisfaction.  But  we  are 
afraid  these  venerable  fathers  have  coveted  more  of  the 
offices,  honors,  and  emoluments  of  the  connection  than  was 
proper.  A  few  individuals  have  holden  nearly  all  the  offices 
for  many  years,  notwithstanding  others  were  equally  quali- 
fied. Dr.  Bunting,  for  instance,  lived  in  London  eighteen 
years  out  of  forty-one,  and  Thomas  Jackson  nineteen  years 


122  COMPENDIUM   OF   METHODISM. 

out  of  thirty-six  ;  the  former  belonging  to  twelve,  and  the  lat- 
ter to  ten,  of  the  connectional  committees  most  of  the  time. 
This  concentration  of  influence  in  a  clique  of  even  the  best 
of  men  is  always  offensive  and  impolitic. 

But  however  faulty  the  Conference,  it  affords  nc  justifica- 
tion of  the  reformers.  If  the  "  Wesleyan  Times"  theii 
organ,  is  a  fair  exponent  of  the  spirit  of  the  movement,  it  is 
evidently  persecuting  and  wicked  in  the  extreme.  No 
Christian  can  countenance  it  for  a  moment,  however  he  may 
dislike  the  Conference.  We  had  reached  this  conclusion, 
when  an  Irish  preacher,  now  of  our  church,  wrote  us  as 
follows :  — 

"  It  is  our  deliberate  conviction  that  the  secession  is  more 
destitute  of  goodness  than  any  that  has  occurred  in  Meth- 
odism. Whether  the  Conference  be  right  or  wrong,  the 
Secessionists  are  not  right.  The  spirit  they  manifest  and 
the  means  they  employ  have  nothing  of  God  in  them,  but 
bear  the  impress  of  the  '  evil  one'  in  envy,  hatred,  malice, 
and  all  uncharitableness.  And  it  will  be  an  evil  day  for 
Methodism,  when  it  shall  be  administered  by  such  men. 
We  speak  advisedly.  We  have  no  affinity  for  toryism,  nor 
have  we  any  sympathy  for  tyranny  and  oppression ;  but, 
having  read  most  of  the  publications  on  both  sides,  (the  Fly 
sheets  not  excepted,)  having  sat  nearly  three  days  in  the 
British  Conference  listening  to  the  trial  of  the  expelled  min- 
isters, and  having  a  personal  knowledge  of  nearly  all  the 
parties  connected  with  the  controversy,  it  is  our  deliberate 
judgment  that  there  is  a  great  misunderstanding  of  the  sub- 
ject in  this  country,  and  that  justice  is  not  done  to  the 
Conference. 

"  The  master  spirit  in  the  movement  is  John  Harrison, 
formerly  a  local  preacher,  but  now  conductor  of  the  '  Wt» 


SECESSIONS   FROM   THE    WESLEYAN    CONNECTION.      123 

leyan  Times.'  He  is  a  man  of  limited  prudence,  great 
rashness,  and  entirely  unfit  to  be  the  leading  spirit  of  a  relig- 
ious movement.  From  first  to  last,  the  venerable  Dr. 
Bunting  has  been  the  principal  object  at  which  has  been 
aimed  the  envenomed  arrows  of  this  contest.  We  are  not  a 
blind  and  undiscriminating  admirer  of  this  great  man.  But 
when  he  has  devoted  his  almost  unequalled  powers  to  our 
common  Methodism,  for  fifty-two  years,  and  stood  by  it  in 
the  hour  of  trial,  when  he  has  labored  and  sacrificed  more 
for  it  than  any  other  living  man,  we  cannot  approve  of 
hiding  behind  a  mask  and  blasting  his  fair  fame,  now  that 
he  is  just  upon  the  verge  of  the  grave.  The  Methodist 
community  will  never  consent,  on  anonymous  charges,  and 
without  trial  or  conviction,  to  doom  any  man  to  degradation, 
much  less  Jabez  Bunting.  We  see  him  now,  as  he  stood  up 
before  the  Conference,  in  1849,  on  the  examination  of  char- 
acter. President  Jackson,  on  reading  his  name,  inquired, 
'  Is  there  any  objection  to  Jabez  Bunting  ?  '  and  there  was  a 
pause.  His  enemies,  who  had  striven  to  overthrow  his 
character,  and  send  him  down  to  the  grave  in  disgrace, 
under  the  charge  of  being  a  lazy,  selfish,  and  deceitful 
tyrant,  were  there.  The  eyes  of  six  hundred  Methodist 
preachers  turned  alternately  to  them  and  to  him.  That  was 
the  time  and  place  to  accuse  him ;  but  all  were  silent ! 
Although  he  arose,  the  question  was  asked  again,  'Is  there 
any  objection  to  Jabez  Bunting  ? '  and  again  there  was  a 
pause.  But  no  accuser  appeared.  With  a  voice  suppressed 
by  emotion,  which  gave  additional  interest  to  his  vendible 
appearance,  never  to  be  forgotten,  Mr.  Bunting  addressed 
his  brethren  in  a  brief  but  noble  speech,  denying  the  various 
accusations  published  against  him,  and  calling  upon  those 
who  had  known  him  for  fifty  years  to  judge  between  him 
and  his  acccusers.     When  he  sat  down,  there  was  a  burst 


124  COMPENDIUM   OP   METHODISM. 

of  enthusiastic  aid  repeated  applause,  in  which  every  voice 
in  the  assembly  was  employed,  except,  perhaps,  three  or 
four. 

"  What  could  he  have  done  more  ?  And  what  could  his 
brethren  have  d)ne  less  than  to  expel  a  noisy  faction,  who 
would  not  prefer  a  charge  in  the  disciplinary  way,  nor  cease 
to  pursue  them  and  their  worthy  fathers  with  falsehood  and 
abuse.  If  the  venerable  Bishop  Hedding  should  be  placed 
in  such  a  situation,  the  hearts  of  American  Methodists 
would  burn  with  holy  indignation,  and  they  would  drag  his 
slanderers  to  the  light,  and  require  them  to  sustain  their 
assertions,  or  retract  them  ;  and,  should  they  decline  to  do 
either,  they  would  be  ignominiously  expelled." 

What  will  be  the  result  of  this  agitation  can  only  be 
inferred  from  the  history  of  others  which  have  gone  before. 
Such  movements  seldom  meet  the  expectations  of  their 
friends,  especially  where  they  are  based  upon  a  mere  ques- 
tion of  order,  or  abstract  right.  Most  Christians  care  little 
about  the  technics  of  government,  so  long  as  they  feel  no 
undue  restraint.  There  may  be  theoretical  faults  ;  but  where 
they  are  not  oppressed,  especially  where  they  enjoy  peculiar 
privileges,  and  witness  glorious  practical  results  that  do  not 
appear  in  the  working  of  other  systems,  they  will  be  cautious 
in  their  attempts  at  reform,  and  will  not  abandon  a  certainty 
for  an  uncertainty,  nor  risk  the  life  of  the  patient  upon  a 
darling  experiment.  Revolution  seldom  succeeds  where 
there  is  no  great  moral  grievance.  Ambitious  leaders  may 
venture  every  thing  on  a  less  occasion ;  but  honest  Christ- 
ians will  not  submit  to  ecclesiastical  martyrdom  for  a  doubt- 
ful hypothesis.  Nor  can  they  conscientiously  lay  waste  the 
fair  fields  of  Zion  for  certain  notions  of  government,  how- 
ever they  may  desire  to  see   them  adopted.      We  predict, 


SECESSIONS    FROM    THE    WESLEYAN   CONNECTION.       125 

cherefore,  that  the  storm  will  blow  over  with  less  numerical 
loss  to  the  connection,  and  vastly  less  of  union  and  strength 
in  the  new  organization,  than  is  anticipated.  Yet  it  is  a 
moral  pestilence,  the  disastrous  oonsequences  of  which  will 
reach  to  the  latest  generation,  and  affect  the  destinies  of 
eternity. 

We  have  referred  to  these  painful  divisions  for  the  pur- 
pose of  erecting  a  beacon  of  warning  to  those  who  may 
come  after.  They  speak  to  all  concerned,  in  a  language 
that  cannot  be  misunderstood.  The  great  and  the  strong 
should  learn  not  to  despise  the  weak  and  foolish,  but  to 
cherish  them  as  a  mother  her  children.  If  they  pray,  hear 
them  patiently ',  and  treat  them  kindly.  Never  stand  for 
technicalities,  where  the  peace  of  the  church,  and  the  wel- 
fare of  souls,  is  at  stake.  If  they  "  compel  you  to  go  a 
mile,  go  with  them  twain"  if  you  can  do  so  with  a  good 
conscience.  It  is  magnanimous  to  be  conciliatory.  If  you 
cannot  comply  with  their  wishes,  respect  them,  however 
unreasonable.  This  may  influence  them  to  love  you,  though 
they  may  still  think  you  in  error. 

The  disaffected  should  also  learn  to  be  modest  in  their 
demands,  and  patient  under  defeat.  The  fact  that  they 
are  in  the  minority  is  presumptive  evidence  that  their  views 
are  erroneous.  Their  brethren  are  as  likely  to  be  wise  and 
good  as  themselves.  If  they  are  not,  which  is  possible, 
they  are  in  no  condition  to  be  hurried,  much  less  driven. 
Besides,  measures  carried  in  a  bad  spirit,  and  by  artifice, 
will  not  prosper.  Let  them  maintain  their  integrity,  do 
their  duty  in  meekness  and  faith,  and  leave  the  result  with 
God.  But  never  raise  a  storm  to  gratify  self,  and  punish 
opponents.  Especially,  never  be  so  deluded  as  to  believe 
that  they  can  effect  much  for  religion,  by  indulging  m  evil 
speaking  or  rancorous  agitation. 


CHAPTER  VIII. 

ORIGIN   OF  METHODISM   IN    AMERICA. 

Hct?  little  we  know  of  the  ultimate  results  of  our  en- 
deavors !  In  crossing  the  Atlantic,  to  trace  the  history  of 
Methodism  in  the  new  world,  we  are  first  of  all  met  with  the 
interesting  fact  that  the  handful  of  seed  scattered  in  Ireland 
by  Mr.  Wesley  and  his  helpers  germinated  a  Christian 
family  in  America,  that,  in  little  more  than  half  a  century, 
was  unequalled  in  numbers  and  moral  influence  by  any  other 
in  the  catalogue  of  evangelical  denominations. 

The  first  Methodist  society  in  this  country  was  organized 
in  the  city  of  New  York,  in  the  year  1766.  It  was  com- 
posed of  emigrants  from  Ireland,  who  had  been  converted  at 
lome  and  joined  the  Wesleyans.  Coming  among  strangers, 
when  vital  piety  was  at  a  low  ebb,  and  sinful  pleasure  the 
idol  of  all  classes  of  the  community,  they  turned  away  from 
the  simplicity  of  the  cross,  drank  into  the  spirit  of  the 
world,  and  commenced  to  run  after  its  vanities.  But  another 
family  arrived,  in  which  there  was  a  "  mother  in  Israel," 
whose  heart  was  grieved  at  the  recreancy  of  her  fellow  pil- 
grims. Learning  at  a  time  that  they  were  engaged  in  vain 
amusements,  and  feeling  that  their  course  demanded  a 
rebuke,  trusting  in  their  respect  for  her  age,  and  in  God  for 
the  success  of  the  measure,  she  rushed  into  the  room  where 
they  were  assembled,  seized  the  cards  with  which  they  were 
playing,  and  threw  them  into  the  fire.      She   new   exhorted 


ORIGIN    OP  METHODISM   IS    AMERICA.  127 

them  to  desist  from  their  backsliding,  and  return  unto  the 
Lord.  To  Mr.  Philip  Embury,  one  of  the  party,  but  for- 
merly a  preacher,  she  said,  "  And  you  must  preach  to  us, 
or  we  shall  all  go  to  hell  together,  and  God  will  require  our 
blood  at  your  hands  !  "  When  he  objected  that  he  had 
neither  house  nor  congregation,  she  replied,  in  the  true 
spirit  of  Christian  enterprise,  "  Preach  in  your  own  house 
first,  and  to  our  own  company."  The  duty  was  too  obvious 
and  important  to  be  resisted,  and  he  yielded  to  importunity 
and  preached  the  first  Methodist  sermon  ever  delivered  in 
the  country,  " in  his  own  hired  house"  and  to  a  con- 
gregation  of  five  persons. 

This  opened  the  way  for  other  meetings,  in  which  the 
little  band  exhorted  each  other  to  faith  and  good  works,  and 
revealed  to  the  few  who  condescended  to  notice  them  the 
spirit  of  vital  religion.  However,  they  did  not  attract  much 
attention,  or  attain  any  great  achievements,  though  they 
gradually  increased,  and  found  it  necessary  to  obtain  a 
larger  room.  Here  they  assembled  regularly,  and  Mr. 
Embury  led  their  devotions.  But  not  being  a  man  of  much 
talent,  and  having  to  follow  his  secular  calling  for  a  liveli- 
hood, he  did  not  make  a  great  impression.  Something  a 
little  startling  wras  necessary  to  call  the  people  out.  And 
this,  Divine  Providence  was  about  to  introduce. 

In  the  year  1765  an  officer  in  the  English  army  was 
awakened  and  converted  under  the  ministry  of  Mr.  Wesley, 
at  Bristol.  Such  was  the  grace  of  God  in  him  that  he  felt 
constrained  to  declare  what  the  Lord  had  done  for  his  soul, 
and  to  warn  his  fellow  soldiers  to  flee  from  the  wrath  to 
eome.  About  this  time  he  was  constituted  barrack-master 
at  Albany,  New  York.  Hearing,  on  his  arrival,  of  the  little 
society  in  the  city,  he  soon  appeared  in  the  midst  of  them, 
in  his  official  costume,  and  awakened  no  little  interest.     A 


128  COMPENDIUM   OF   METHODISM. 

converted  soldier  was  a  novelty,  but  not  quite  so  great  as  a 
minister  of  Christ  preaching  the  gospel  in  regimentals. 
But  Capt.  Webb  had  other  charms  ;  he  spake  the  word  with 
power  and  with  the  Holy  Ghost. 

Thus  the  new  room  was  soon  overflowed,  and  the  society 
was  obliged  to  seek  other  accommodations.  This  led  to  the 
hiring  of  a  rigging-loft  in  Williams  street,  which,  however, 
did  not  answer  the  purpose  long.  There  was  too  much  of 
novelty,  and  too  much  evidence  that  God  was  in  the  move- 
ment, to  allow  the  matter  to  pass  unnoticed !  The  people 
would  come  to  hear  for  themselves,  though  the  established 
ministry  warned  them  against  it ;  and  many  became  alarmed 
about  their  souls,  turned  to  the  Lord  and  joined  the  society, 
so  that  th3  loft  became  too  strait  for  them.  This  suggested 
a  meeting-house,  which,  after  much  prayer,  planning  and 
begging,  resulted  in  the  erection  of  the  old  John  Street 
Church,  the  modest  picture  of  which  so  often  appears  in  our 
books  and  papers.  This  was  the  first  Methodist  meeting- 
house in  America,  and  it  was  dedicated  to  God  Oct.  30, 

1768,  about  thirty  years  after  the  birth  of  Methodism  in 
England,  and  two  years  after  its  appearance  in  this  country. 
The  services  were  performed  by  Mr.  Embury. 

This  interesting  event  was  too  good  to  conceal ;  and  as 
one  supply  usually  creates  another  necessity,  so  it  did  in 
this  case.  Mr.  Wesley  would  rejoice  to  hear  of  what  was 
doing,  and  another  preacher  was  necessary  to  occupy  the 
new  house.  Mr.  Wesley  was,  therefore,  addressed  upon  the 
subject,  and  immediately  acquiesced  in  the  wishes  of  the 
society  so  far  as  to  send  them  fifty  pounds  sterling  toward 
their  debt,  and  two  missionaries,  Richard  Boardman  and 
Joseph  Pillmore.     They  arrived  in  Philadelphia,  Oct.  24, 

1769,  when  Mr.  Boardman  repaired  immediately  to  New 


ORIGIN   04    METHODISM    IN   AMERICA.  129 

York,  and  commenced  his  labors  in  the  city  and  the  sur- 
rounding country. 

But  while  the  society  was  reaching  this  advanced  point, 
there  were  influences  at  work  in  other  parts.  Capt.  Webb 
had  been  reconnoitering  Long  Island,  and  other  places,  even 
as  far  as  Philadelphia,  and  had  succeeded  in  laying  the 
foundation  of  a  good  work.  In  the  meantime,  Robert 
Strawbridge,  another  local  preacher  from  Ireland,  arrived  in 
Maryland,  and  commenced  preaching  in  his  own  house,  and 
other  places,  in  "  demonstration  of  the  Spirit,"  raised  up  a 
society,  and  built  a  log  church.  Mr.  Pillmore  entered  at 
once  into  the  labors  of  the  former,  finding  about  one  hun- 
dred in  society  at  Philadelphia,  and  visited  and  strengthened 
the  latter  in  the  work  that  filled  his  heart.  He  also  went 
into  Virginia  and  North  Carolina. 

The  ministry  was  soon  strengthened  by  the  arrival  of 
Messrs.  Robert  Williams  and  John  King,  local  preachers 
from  England.  October,  1771,  Messrs.  Francis  Asbury 
and  Richard  Wright  arrived,  as  missionaries  sent  out  by 
Mr.  Wesley.  They  found  about  six  hundred  members  in 
society,  and  entered  into  the  harvest  in  good  cheer,  and 
with  a  single  eye.  Mr.  Asbury  labored  in  New  York  and 
its  vicinity  during  the  winter,  and  displayed  itinerant  enter- 
prise by  penetrating  all  parts  of  the  country.  In  the  sum- 
mer of  1773  two  other  missionaries  arrived,  Messrs.  Thomas 
Rankin  and  George  Shadford.  The  former,  having  travelled 
considerable  longer  than  Mr.  Asbury,  was  made  general 
Assistant,  or  Superintendent,  in  his  place. 

Up  to  this  period  no  regular  Conference  had  been  holden, 
and  little  conventional  business  had  been  done.  The 
preachers  were  scattered  about  in  different  States,  and  were 
appropriating  their  labors  as  circumstances  seemed  to 
require.     But  now,  Mr.  Rankin,  having  received  authority 

9 


130  COMPENDIUM    OF   METHODISM. 

from  Mr.  Wesley,  summoned  a  Conference  of  the  preachers 
in  Philadelphia,  to  commence  on  the  fourth  of  July.  Here 
it  was  agreed  that  Mr.  Wesley  ought  to  exercise  the  same 
authority  over  the  preachers  and  societies  in  this  country 
he  did  in  England,  and  that  the  doctrine  and  discipline  con- 
tained in  the  Minutes  should  be  the  rule  of  their  action.  It 
was  further  agreed  that  the  ministers  should  not  administer 
tie  ordinances,  and  the  people  should  be  encouraged  to 
receive  them  at  the  Episcopal  Church.  The  societies 
embraced  ten  itinerant  preachers  and  eleven  hundred  and 
sixty  members.  The  appointments  of  the  preachers  made 
at  this  Conference  may  be  of  some  interest.  They  were 
as  follows :  — 

New  York  —  Thomas  Rankin.        )    To  change  in  four 
Philadelphia — George  Shadford.  )  months. 

New  Jersey  —  John  King,  William  Waters. 
Baltimore  —  Francis  Asbury,  Robert  Strawbridge,  Abra- 
ham Whitworth,  Joseph  Yearbry. 
Norfolk  —  Richard  Wright. 
Petersburg  —  Robert  Williams. 

William  Waters  was  the  first  native  that  joined  the  itin- 
erancy, and  he  continued  in  it  till  he  entered  into  his 
Master's  joy. 

From  this  period  to  the  Conference  of  1784,  when  the 
society  was  organized  into  a  separate  and  distinct  church,  it 
was  subjected  to  various  conflicts,  which  at  times  threatened 
its  existence.  One  class  of  these  arose  from  the  revolution- 
ary struggle,  which  commenced  in  1776  and  continued  to 
1783.  War,  in  any  circumstances,  is  disastrous  to  religion 
and  virtue  in  the  community  at  large.  Where  armies  are 
marching  and   counter-marching  through  the  country,  and 


ORIGIN    OF   METHODISM     IN   AMERICA.  181 

Dusbands,  and  sons,  and  brothers,  of  every  neighborhood, 
are  in  fie  battle-field,  amidst  carnage  and  death,  it  is  impos- 
sible to  fix  the  public  mind  on  any  other  subject,  even  where 
there  is  the  utmost  harmony  in  relation  to  the  cause  and 
objects  of  the  war.  But  one  unfortunate  feature  of  this 
war  was,  that  the  community  were  divided  about  it,  a  part 
contending  earnestly  for  independence  and  the  other  part 
for  continued  subordination  to  the  mother  country.  On  this 
question  the  father  was  often  found  arrayed  against  the  son 
and  the  son  against  the  father;  the  husband  against  the 
wife,  and  the  wife  against  the  husband,  for  the  women  were 
nearly  as  strong  politicians  as  the  men.  So  that,  had  the 
ministers  of  the  sanctuary  been  angels,  they  would  have 
been  exposed  to  the  cruel  jealousy  of  both  parties,  and, 
therefore,  unlikely  to  convert  either  to  the  Lord.  But  they 
must  have  been  more  than  angels  to  have  gamea  great  spir- 
itual victories  amid  so  much  excitement,  even  in  the 
absence  of  all  jealousy. 

But  it  was  unfortunate  for  Methodism  that  most  of  our 
preachers  were  Englishmen.  This  exposed  them  to  peculiar 
suspicion.  It  was  still  more  unfortunate  that  some  of  them 
allowed  their  patriotism  to  betray  them  into  imprudencies, 
which  justly  exposed  them,  not  only  to  suspicion,  but  to 
other  evils  ;  and  finally  compelled  them  to  leave  the  country. 
The  difficulty  was  greatly  augmented  by  a  pamphlet  pub- 
lished by  Mr.  Wesley,  and  addressed  to  Americans,  con- 
demning  their  conduct,  and  taking  sides  with  the  English 
Cabinet.  In  the  existing  state  of  the  public  mind,  these 
intimations  of  denominational  toryism  were  of  no  doubtful 
character.  But,  as  if  to  leave  no  room  to  doubt,  a  back- 
slider must  needs  set  himself  to  enlist  three  hundred  men 
for  the  British  standard,  which  cost  him  his  life,  and  his 


132  COMPENDIUM   OF   METHODISM. 

old  Methodist  friends   considerable  trouble,  as  they  were 
supposed  to  be  parties  to  the  plot. 

The  excitement  arose  to  such  a  pitch  that  the  preachers 
were  greajly  interrupted.  Most  of  the  missionaries  returned 
to  England ;  Mr.  Asbury  concealed  himself  at  Judge 
White's,  in  Delaware,  for  almost  one  year.  Mr.  Garrett- 
son  and  others,  who  ventured  to  continue  in  the  field,  were 
severely  mobbed,  persecuted,  and  imprisoned. 

The  question  of  the  sacraments  was  another  source  of 
difficult}'  that  came  near  destroying  the  unity  of  the  body. 
The  missionaries,  and  many  others,  were  intent  upon  cleav- 
ing to  Mr.  Wesley  and  the  church,  and  would  not  counte- 
nance the  administration  of  the  sacraments  on  any  account ; 
while  some  believed  that  Methodists  had  as  good  a  right  to 
the  sacraments  as  churchmen,  and  repudiated  the  practice 
of  depending  upon  the  English  clergy,  who  were  generally 
irreligious,  if  not  immoral  and  profane.  They,  therefore, 
broke  away  from  the  old  custom,  and  administered  the 
sacraments  as  the  people  desired.  Hence  the  action  had  at 
the  first  Conference.  After  this  the  subject  was  called  up 
and  discussed  from  time  to  time,  till  1779,  when  the  wai 
had  driven  most  of  the  clergy  out  of  the  country,  changed 
our  relations  to  England,  and  had  thus  created  a  new 
argument  for  the  sacraments  in  the  society.  The  South- 
erners could  stand  it  no  longer,  and,  therefore,  as  they  were 
in  the  minority,  and  could  not  get  a  vote  in  the  Conference 
to  carry  out  their  wishes,  they  called  the  preachers  together 
at  Fluvanna,  Va.,  on  the  18th  of  May,  1779,  where,  in 
spite  of  many  entreaties,  they  set  up  their  standard,  and 
appointed  a  committee  to  ordain  ministers.  The  committee 
first  ordained  each  other,  and  then  they  ordained  their 
brethren,   whereupon   they   all   went   forth   preaching   the 


ORIGIN    OF    METHODISM    IN    AMEBIC*.  133 

gospel  :f  the  kingdom,  and  administering  the  sacraments. 
Mr.  Asbury  labored  hard  to  reclaim  them,  but  in  vain,  till 
the  Conference  of  1780,  when  he  persuaded  them  to  suspend 
their  new  order  for  one  year.  This  suspension  was  con- 
tinued till  Mr.  Wesley  provided  for  the  necessities  of  the 
society  in  a  way  that  gave  general  satisfaction. 

It  was  during  this  period,  too,  that  Methodism  commenced 
its  conflict  with  slavery,  and  received  its  first  onset  from 
slaveholders.  It  dared  then  to  say,  in  Baltimore,  that 
''  slavery  is  contrary  to  the  laws  of  God,  man,  and  nature 
and  hurtful  to  society;  contrary  to  the  dictates  of  con- 
science and  pure  religion,  and  doing  that  which  we  would 
not  that  others  should  do  to  us  and  ours."  It  spake  out, 
also,  against  distilling  liquor,  and  warned  the  people  against 
these  evils,  as  too  wicked  to  be  tolerated.  But  in  the 
midst  of  all  their  perplexities  they  prospered.  God  wrought 
mightily  upon  the  public  heart,  and  many  were  born  of  the 
spirit.  Mr.  Rankin's  account  of  what  he  saw  and  felt  gives 
a  pretty  clear  view  of  what  was  rather  common  in  those 
times.     He  says :  — 

"  At  four  in  the  afternoon  I  preached  again,  from  '  I  set 
before  thee  an  open  door,  and  none  can  shut  it.'  I  had 
gone  through  about  two-thirds  of  my  discourse,  and  was 
bringing  the  words  home  to  the  present  now,  when  such 
power  descended  that  hundreds  fell  to  the  ground,  and  the 
house  seemed  to  shake  with  the  presence  of  God.  The 
chapel  was  full  of  white  and  black,  and  many  were  without 
that  could  not  get  in.  Look  wherever  we  would,  we  sa^ 
nothing  but  streaming  eyes,  and  faces  bathed  in  tears  ;  and 
heard  nothing  but  the  groans  and  prayers  of  the  congrega- 
tion. I  then  sat  down  in  the  pulpit,  and  both  Mr.  S.  and 
I  were  so  filled  with  the  divine  presence  that  we  could  only 


134  COMPENDIUM   OF   METHODISM. 

Bay,  6  This  is  none  other  than  the  house  of  God !  this  is  the 
gate  of  heaven ! '  Husbands  were  inviting  their  wives  to  go 
to  heaven,  wives  their  husbands,  parents  their  children,  and 
children  the.r  parents,  brothers  their  sisters,  and  sisters 
their  brothers.  In  short,  those  who  were  happy  in  God, 
themselves,  were  for  bringing  all  their  friends  to  him  in 
their  arms.  This  mighty  effusion  of  the  spirit  continued  for 
above  an  hour ;  in  which  many  were  awakened,  some  found 
peace  with  God,  and  others  his  pure  love.  We  attempted 
to  speak  or  sing  again  and  again,  but  we  nad  no  sooner 
begun  than  our  voices  were  drowned. 

"  Sunday,  7.  I  preached  at  W  's  Chapel.  I  intended 
to  preach  near  the  house,  under  the  shade  of  some  large 
trees.  But  the  rain  made  it  impracticable.  The  house  was 
very  greatly  crowded ;  four  or  five  hundred  stood  at  the 
doors  and  windows,  and  listened  with  unabated  attention. 
I  preached  from  Ezekiel's  vision  of  dry  bones :  '  And  there 
was  a  great  shaking.'  I  was  obliged  to  stop  again  and 
again,  and  beg  of  the  people  to  compose  themselves.  But 
they  could  not ;  some  on  their  knees,  and  some  on  their 
faces,  were  crying  mightily  to  God  all  the  time  I  was 
preaching.  Hundreds  of  negroes  were  among  them,  with 
the  tears  streaming  down  their  faces." 

Thus,  by  the  divine  blessing,  the  society  stemmed  the 
current,  and  gained  a  little  every  year,  so  that,  in  1784,  it 
numbered  eighty-three  travelling  preachers,  and  14,980 
members. 

The  question  that  now  seemed  tc  command  particular 
attention  was  that  of  ordinances,  before  mentioned.  It  was 
plain  that  something  must  be  done,  or  there  would  be  a 
division  in  the  body.  Mr.  Wesley  had  watched  the  progress 
of  the  controversy,  and  was  prepared  for  the  crisis.      Ao 


OKIGIN    OF   METHODISM    IN   AMERICA.  135 

cordingly,  by  the  aid  of  Dr.  Coke  and  Rev.  Mr.  Creighton, 
presbyters  of  the  Church  of  England,  he  ordained  Richard 
Whatcoat  and  Thomas  Vasey  presbyters  for  America ; 
after  which,  he  ordained  Dr.  Coke  a  superintendent,  and 
sent  them  out  with  all  proper  testimonials  of  orders  and  of 
office. 

These  good  men  arrived  in  New  York  on  the  3d  of  No- 
vember, 1784.  After  consultation  with  Mr.  Asbury,  and 
others,  it  was  agreed  to  call  a  Conference  of  all  the 
preachers,  to  convene  in  Baltimore  the  ensuing  Christmas. 
The  time  arrived,  and  sixty  of  the  eighty-three  travelling 
preachers  then  in  the  connection,  appeared.  Dr.  Coke 
presided,  assisted  by  Mr.  Asbury,  whom  Mr.  Wesley  had 
appointed  joint  superintendent.  The  first  act  of  the  Con- 
ference was  to  elect  Dr.  Coke  and  Francis  Asbury  super- 
intendents. This  was  done  to  accommodate  the  scruples  of 
Mr.  Asbury,  who  declined  acting  on  the  appointment  of  Mr. 
Wesley,  without  such  an  election ;  not  that  he  doubted  the 
authority  of  Mr.  Wesley,  but  he  wished  to  know  that  his 
appointment  was  approved  by  the  body  over  which  he  was 
to  preside.  He  was  then  first  ordained  deacon,  afterwards 
elder,  and  finally  consecrated,  by  Dr.  Coke  and  others,  to 
the  office  of  superintendent,  all  according  to  Mr.  Wesley's 
directions.  The  Conference  then  elected  twelve  others  to 
the  order  of  elder,  who  were  duly  consecrated  by  the  impo- 
sition of  hands. 

It  was  at  this  Conference  that  our  present  articles  of 
religion,  and  the  general  system  of  discipline  by  which  the 
church  has  since  been  governed,  were  adopted.  The  pru- 
dential arrangements  of  the  church  have,  of  course,  expe- 
rienced various  modifications,  and  prudence  will  dictate 
others ;  but  the  main  features  of  the  discipline  agreed  upon 
at  that  time  have  been  sacredly  maintained  to  the  present. 


136  COMPENDIUM   OF   METHODISM. 

This  is  a  brief  outline  of  the  organization  of  the  Meth- 
odist Episcopal  Church  in  the  United  States  of  America. 
Till  now,  like  her  maternal  ancestor  on  the  other  side  of  the 
Atlantic,  she  had  only  been  a  society,  and  her  members 
stood  connected  with  the  various  churches  in  the  country,  to 
suit  their  respective  tastes.  The  measure  gave  general  sat- 
isfaction, both  to  the  ministry  and  membership,  and  is 
susceptible  of  the  strongest  defence ;  but  defence  is  not 
necessary. 


CHAPTER  IX. 

IHl  FIRST   GENERAL   CONFERENCE,  WITH   NUMEROUS   HISTOR- 
ICAL EVENTS   WHICH   OCCURRED   PREVIOUS   TO   1820. 

Passing  along  to  the  year  1792,  we  are  attracted  by 
another  important  event  in  our  history,  viz. :  the  first  session 
of  the  General  Conference.  But  we  must  not  dismiss  this 
interval  of  eight  years  without  noting  a  few  particulars. 
Dr.  Coke  was  in  England  a  part  of  the  time,  but  always 
popular  and  useful.  Bishop  Asbury  traversed  the  country 
from  end  to  end,  preaching,  attending  Conferences,  and 
overseeing  the  work,  amid  dangers  and  deaths  that  few  men, 
and  especially  men  of  his  office,  would  have  brooked.  But 
he  construed  his  official  distinction  into  a  divine  call  to  be 
more  abundant  in  labors  and  sufferings  for  Christ's  sake ; 
and  to  set  an  example  to  the  flock,  especially  to  the 
preachers.  Therefore  he  forded  rivers,  and  traversed  moun- 
tains and  swamps,  sleeping  in  the  forests,  and  on  miserable 
beds  and  floors,  that  made  him  sigh  for  "  a  clean  plank." 
0,  how  much  is  the  church  indebted  to  this  noble  man  for 
his  unexampled  activity  and  willing  sacrifice  for  the  cause 
of  God  at  that  time  !  Had  an  aristocratic,  dronish,  worldly- 
minded  man  happened  to  have  been  in  that  sacred  place, 
American  Methodism  would  have  been  a  different  thing  from 
what  it  is. 

These  men  had  only  entered  upon  the  duties  of  their  new 
office,  before  they  projected  a  literary  institution   for   the 

137 


138  COMPENDIUM   OF   METHODISM. 

education  of  the  preachers'  sons,  and  others,  which  its 
friends  were  pleased  to  call  "  Cohesbury  College."  This 
was  located  in  Abingdon,  Maryland ;  but  had  been  in  opera- 
tion less  than  ten  years,  when  the  nice  brick  buildings, 
which  cost  the  bishops  immense  labor,  were  burnt  to  the 
ground.  Dr.  Coke  now  rallied,  and  having  a  liberal  offer  in 
Baltimore,  re-opened  the  college  in  a  large  building  in  that 
town,  purchased  for  the  purpose.  This  was  also  consumed 
soon  after,  which  led  some  to  believe  that  God  was  not 
pleased  with  the  enterprise. 

As  we  have  designated  the  superintendents  by  the  term 
bishops,  it  may  be  proper  to  say  that  the  Conference 
adopted  this  title  in  1787.  But  they  did  not  change  the 
nature  or  powers  of  their  office.  Dr.  Coke  was  still  just  the 
officer  that  Mr.  Wesley  ordained  him  to  be  when  he  set  him 
apart  to  the  superintendency.  Mr.  Wesley  knew  that  his 
proper  title  was  bishop,  but  he  was  aware  if  he  called  him 
by  that  title  he  would  offend  the  church.  Therefore,  he 
preferred  the  harmless  name  of  superintendent.  But  the 
Conference  stood  in  a  different  relation  to  the  church  from 
what  Mr.  Wesley  did,  and  saw  no  good  reason  why  they 
should  not  call  its  officers  by  their  proper  titles.  Whether 
it  has  injured  the  superintendents,  or  benefited  the  Confer- 
ence, we  are  unable  to  determine.  Croakers  have  made 
much  noise  about  the  matter,  but  to  very  little  purpose. 

The  year  1789,  in  particular,  was  a  memorable  year. 
The  itinerant  work  had  become  so  extended  the  bishops 
held  eleven  Conferences.  This  multiplication  of  Confer- 
ences brought  up  another  difficulty.  No  one  of  them  was 
authorized  to  make  rules  binding  upon  the  whole.  This 
suggested  the  idea  of  a  council,  to  be  composed  of  the 
bishops  and  the  presiding  elders  of  all  the  Conferences. 
(And,  by  the  way,  this  is  the  year  that  the  title  of  presiding 


HISTORICAL    EVENTS.  139 

elder  was  first  used  in  the  Minutes,  though  the  office  was 
created  four  years  before.)  The  suggestion  was  adopted, 
and  the  council  went  into  operation  ;  but  only  met  twice 
before  it  was  repudiated,  and  gave  way  to  a  General  Con- 
ference. Here,  also,  we  find  the  first  mention  of  a  book- 
steward,  John  Dickens,  whose  first  work  was  to  print  "  A . 
Kempis." 

But  the  matter  of  principal  interest  during  the  whole 
eight  years  was  the  triumphs  of  divine  grace  over  the  sins 
and  prejudices  of  the  people.  Revivals  were  powerful  and 
extensive.  The  Lord  seemed  to  attend  the  word  with 
peculiar  energy,  so  that  at  the  Conference  in  1792  there 
were  two  hundred  and  sixty-six  travelling  preachers  in  the 
connection,  and  sixty-five  thousand  nine  hundred  and  eighty 
members,  scattered  over  an  immense  territory,  embracing 
Nova  Scotia  and  Upper  Canada,  on  the  north  and  east,  and 
the  extremes  of  the  settled  portions  of  the  south  and  west. 

This  General  Conference,  properly  enough  called  the  first, 
was  held  in  Baltimore,  November,  1792.  Here  the  whole 
economy  of  the  church  was  reviewed,  and  such  alterations 
made  as  the  experience  of  previous  years  suggested.  But 
one  man  especially  had  it  in  his  heart  to  produce  a  radical 
change  in  the  government.  We  refer  to  the  Rev.  James 
O'Kelley,  a  very  popular  preacher,  and  an  old  presiding 
elder,  from  Virginia.  His  plan  provided  that,  after  the  read- 
ing of  the  appointments  of  the  preachers  by  the  bishop,  if 
any  one  thought  himself  injured,  he  might  appeal  to  the 
Conference,  and  state  his  objections,  when,  if  the  Confer- 
ence thought  them  sufficient,  the  bishop  should  change  his 
appointment.  It  was  discussed  about  three  days  with  great 
interest,  and  then  rejected  by  a  large  majority.  This  gave 
Mr.  Kelley  great  offence,  and  the  next  morning  he  resigned 
his  seat.    Every  thing  was  done  by  the  Conference  to  appease 


140  COMPENDIUM    OF    METHODISM. 

him,  except  to  adopt  his  plan,  but  to  no  purpose.  He  with- 
drew from  the  church,  and  formed  a  separate  party,  raising 
a  hue  and  cry  against  the  church  he  had  left,  and  denounc- 
ing the  ministers,  and  especially  Bishop  Asbury.  The  good 
bishop  simply  replied :  "  I  bid  all  such  adieu,  and  appeal  to 
the  bar  of  God.  T  have  no  time  to  contend,  having  better 
work  to  do.  If  we  lose  some  children,  God  will  give  us 
more.  Ah !  this  is  the  mercy,  the  justice  of  some,  who, 
under  God,  owe  their  all  to  me  and  my  tyrants,  so  called. 
The  Lord  judge  between  them  and  me." 

The  excitement  was  great,  and  many  seceded  and  joined 
the  new  party.  To  make  some  gain  of  the  political  fever 
which  raged  in  those  times,  they  took  the  name  of  "Repub- 
lican Methodists"  This  brought  the  spirit  of  the  world  to 
their  aid,  and  many  of  the  people,  some  whole  societies  in 
Virginia,  withdrew,  and  took  their  meeting-houses  with  them, 
while  others  were  imbittered,  divided,  and  destroyed.  In 
the  course  of  the  four  years  immediately  succeeding  this 
outbreak,  the  church  decreased  in  her  membership  more 
than  twelve  thousand.  But,  after  all,  the  enterprise  did  not 
succeed.  The  travelling  preachers  found  there  was  more 
popery  in  the  new  concern  than  in  the  old,  notwithstanding 
its  title  and  pretensions,  and  all  but  one  returned  to  the 
church,  bringing  large  numbers  of  the  people  with  them. 
Those  who  remained,  struggled  on,  but  with  little  encourage- 
ment. In  1801  they  sought  to  help  a  sinking  cause  by  a 
new  name,  and  came  out  under  the  imposing  cognomen  of 
"  The  Christian  Church."  The  exclusiveness  of  this  title 
operated  against  them,  and,  falling  into  a  contention  among 
themselves,  they  divided,  and  sub-divided,  till  not  a  vestige 
of  their  ecclesiastical  edifice  remained.  Mr.  O'Kelley  sunk 
away  infcc  obscurity,  and  died  a  pitiful  specimen  of  human 
weakness,  and  a  beacon  of  warning  to  his  successors,  not  to 


HISTOKICAL    EVENTS.  141 

sacrifice  the  unity  and  prosperity  of  the  church,  or  their  own 
integrity  and  usefulness,  upon  hypothetical  notions  of  reform, 
and  especially  upon  slight  occasions. 

But  the  effects  of  this  movement  did  not  soon  disappear. 
Some  who  seceded  lost  their  religion  and  their  souls,  we 
fear;  others,  who  retained  some  regard  for  the  cause, 
became  too  much  disaffected  to  be  at  home  and  useful  in  any 
church ;  while  a  prejudice  was  excited  against  Methodism, 
and  religion  itself,  in  the  community,  that  was  not  easily 
obliterated.  But  it  settled  the  question  of  appeal  from  the 
appointment  of  the  bishops  for  sometime.  We  hear  no 
more  of  it  till  the  year  1800,  when  Dr.  Coke  introduced  it, 
and  finally  recommended  that  the  new  bishop  (not  making  it 
to  apply  at  all  to  Bishop  Asbury)  be  assisted  in  making  the 
appointments  by  a  committee  of  three  or  four  preachers  to 
be  chosen  by  the  Conference.  This  was  rejected  by  the 
Conference,  with  several  propositions  of  like  effect.  The 
next  we  hear  about  restricting  the  appointing  power,  is  in 
the  year  1808,  when  it  was  proposed  so  to  alter  the  Disci- 
pline as  to  allow  the  Conferences  to  elect  the  presiding  elders. 
This  proposition  was  ably  discussed,  and  rejected  by  a  vote 
of  seventy-three  to  fifty-two.  In  1812  the  same  question 
was  again  introduced,  and,  after  a  thorough  discussion,  the 
proposition  was  rejected  only  by  a  majority  of  three.  Four 
years  later  it  met  the  same  fate,  though  it  was  presented  in 
a  modified  form.  In  1820  it  was  again  discussed,  and  dis- 
posed of  as  before.  But  there  being  considerable  feeling  on 
the  subject,  it  was  called  up  again  in  the  spirit  of  compro- 
mise, and  referred  to  a  committee  composed  of  an  equal 
number  of  brethren  of  different  views,  to  confer  with  the 
bishops,  and  strike  out  some  course  that  might  conciliate  ai. 
parties.  Their  report  recommended  that,  on  the  occurrence 
of  vacancies  in  the  presiding  eldership,  the  presiding  bishoj 


42  COMPENDIUM    OF    METHODISM. 

should  nominate  three  times  the  number  wanted,  out  of  which 
the  Conference  should  elect  the  necessary  number  by  ballot ; 
and  the  presiding  elders,  thus  elected,  should  be  an  advisory 
council  to  the  bishops  in  appointing  the  preachers.  The 
report  was  adopted  by  a  vote  of  sixty-one  in  favor,  to  twenty- 
jive  against  it,  and  it  was  supposed  this  would  put  the  ques- 
tion to  rest,  perhaps  for  ever. 

But  this  was  not  the  case.  Bishop  Soule,  who  had  been 
elected  to  the  episcopal  office  a  few  days  previous,  signified 
to  the  Conference  that  he  thought  the  measure  unconstitu- 
tional, and  he  should  not  conform  to  it.  Bishop  M'Kendree, 
in  a  feeble  state  of  health,  urged  that  it  was  unconstitu- 
tional, and  subversive  of  the  superintendency,  and  also  of 
the  itinerancy.  The  former  tendered  his  resignation,  which 
was  accepted,  and  the  Conference  adhered  to-  its  position. 
But  considering  the  age  of  Bishop  M'Kendree,  the  decision 
of  Bishop  Soule,  and  the  anxiety  of  many  others,  it  was 
voted  to  suspend  the  new  rule  for  four  years.  The  next 
General  Conference  continued  the  suspension ;  but  in  1828 
the  rule  was  rescinded ;  since  which  time  little  has  been  said 
on  the  subject,  except  in  periodicals  and  lectures  in  resist- 
ance of  ultra  reformers.  The  presumption  is,  that  these 
men,  and  their  severe  measures,  operated  against  the  very 
thing  they  sought,  and  delayed  the  consummation  they 
wished  to  hasten. 

The  first  General  Conference  was  composed  of  all  the 
travelling  preachers  who  pleased  to  attend.  In  the  yeai 
1800  it  was  limited  to  those  who  had  travelled  four  years. 
In  1808  it  was  agreed  that  it  should  be  composed  in  future 
of  one  delegate  for  every  five  members  of  each  Annual 
Conference.  The  ratio  of  representation  has  since  been 
altered  as  the  ministry  has  increased  in  number.  It  is  now 
one  delegare  to  ever;-  twe?ity-one  members,  and  the  Confer- 


HISTORICAL    EVENTS.  143 

ence  assembles  once  in  four  years,  and  is  governed  by  a 
constitution,  limiting  its  powers,  adopted  also  in  1808.  This 
constitution  is  popularly  known  as  the  "  Restrictive  Rules" 
and  may  be  seen  in  the  Discipline,  in  the  section  which 
defines  the  duties  and  powers  of  the  General  Conference. 

Taking  our  leave  of  the  General  Conference  of  1792, 
and  the  secession  which  occurred  about  that  time  under  the 
leadership  of  Mr.  O'Kelley,  we  move  pleasantly  along 
amid  labors  and  triumphs  for  many  years.  The  men  on  whom 
it  devolved  to  command,  in  those  days,  were  extraordinary 
characters.  Dr.  Coke,  Bishop  Asbury,  Jesse  Lee,  George 
Roberts,  Freeborn  Garrettson,  Ezekiel  Cooper,  Benjamin 
Abbott,  and  others,  acted  a  chivalrous  part,  and  left  their 
successors  an  example  of  prudent  legislation  and  of  heroic 
effort,  that  can  never  be  forgotten.  New  England  was  about 
the  hardest  soil  they  found  to  cultivate  ;  but  even  this 
yielded  to  their  perseverance,  and  many  societies  were 
formed. 

The  theology  of  this  section  of  country  had  always  been 
Calvinistie,  and  Congregationalism  was  sustained  by  law  in 
two  of  the  States  at  least ;  so  that  Methodists  were  obliged 
to  pay  their  parish  taxes,  have  their  property  attached,  or 
go  to  jail.  Men  are  now  living  who  submitted  to  imprison- 
ment, because  they  could  not  conscientiously  pay  taxes  to 
support  a  system  they  believed  to  be  false  and  dangerous ; 
the  parish  thinking  a  little  "  prison  discipline "  would 
have  a  better  effect  in  subduing  their  obstinacy  than  the 
loss  of  a  few  articles  of  property  which  it  might  have 
taken.  Others  have  a  distinct  recollection  of  their  property 
being  attached  to  meet  parish  claims,  when  it  was  known 
they  were  Methodists,  and  supported  Methodist  preaching. 
But  this  state  of  things  could  not  long  endure.  The  right 
of  petition  had  not  then  been  trampled  down,  and  Meth- 


144  COMPENDIUM    OF   METHODISM. 

odists,  and  others  who  were  not  so  wedded  to  popular  view* 
as  to  be  blind  to  the  claims  of  justice,  prayed  the  honorable 
court  of  legislation  to  allow  them  to  worship  God  according 
to  the  dictates  of  their  own  consciences.  They  were  only 
ridiculed  at  first,  but  afterward  they  succeeded  in  throwing 
off  the  yoke,  and  securing  the  right  of  thinking  for  them- 
selves, and  sustaining  such  views  and  modes  of  worship  as 
they  considered  Scriptural.  How  much  the  various  classes 
of  dissenters  in  Massachusetts  and  Connecticut  owe  to  the 
Methodists  for  the  liberties  they  have  long  enjoyed  in  this 
particular,  they  cannot  now  realize. 

Another  reason  why  Methodism  found  it  so  difficult  to  get 
a  foothold  in  this  country,  was  its  theology.     It  discarded 
principles  that  had  been  long  cherished  as  the  very  marrow 
of  the  gospel,  and  vindicated  others  that  were  held  to  be 
dangerously  heretical.     It  broke  over  parish  lines,  too,  that 
had  been  drawn  by  law  with  great  precision,  and  planted 
itself  wherever  sinners  could   be   induced   to   repent  and 
believe  the  gospel.     And  its  ministry,  instead  of  taking  any 
particular  location,  ransacked  the  whole  country,  and  excited 
the  people  to  think  about  their  souls.     All  these  things,  and 
many  others,  created    a   prejudice,   and   brought  out  the 
clergy  in   violent   resistance   of  the   new  measures.     The 
pulpit  rang   with   denunciations   of  Methodism.     Its  real 
views  were  misrepresented ;  its  errors  were  magnified ;  its 
ministers  decried  as  the  false  prophets  and  deceivers  that 
should  come  in  the  last  days ;  and  its  assemblies  persecuted 
and  scattered.     But,  nevertheless,  the  Lord  converted  some, 
and  the  cause  lived,  not  to  be  loved,  we  fear,  by  the  domi- 
nant   sects,   but   to   be    more    patiently   endured,   if   not 
respected.     And  not  only  so,  but  it  lived  to  regenerate  the 
body  that  at  first  repelled  it  with  the  greatest  virulence  and 
force.     Not  that  it  was  entirely  subdued  to  the  new  faith  or 


HISTORICAL    EVENTS  145 

modes  of  operation,  but  that  it  became  so  essentially  modi- 
fied in  its  creed,  public  instructions,  and  various  movements 
for  the  conversion  of  souls,  as  to  look  very  unlike  its  former 
self.  This,  we  trust,  will  not  be  denied.  It  has  been 
recognized  on  both  sides  of  the  house.  Methodists  have 
rejoiced  to  see  their  theology  and  ecclesiastical  regimen 
transforming  and  imbuing  other  systems,  and  the  rigid  Cal- 
vinist  has  mourned  over  the  defection  of  his  people,  and 
longed  for  tho  good  old  days,  now,  alas  !  for  ever  gone. 

In  other  States  and  territories  Methodism  had  less  of  this 
kind  of  opposition  to  resist.  In  no  section  had  the  people 
become  so  settled  and  united  in  theological  error,  and  in 
hostility  to  Arminian  views.  Much  of  the  country  was 
new,  and  Methodists  were  permitted  to  take  an  even  start 
with  other  sects.  The  result  was,  in  many  places  they  com- 
manded the  faith  and  affections  of  the  people,  and  have 
been  the  leading  denomination  ever  since,  proving  the 
superior  adaptation  of  their  system  to  convert  men  to  God, 
where  it  can  have  an  "  open  field  and  fair  play,"  by  exceed- 
ing all  its  competitors  in  rapid  growth. 
Dr.  Bangs  speaks  of  its  early  conflicts  in  these  words  :  — 
"  For  sometime  the  number  of  Methodists  in  this  country 
was  so  inconsiderable  that  other  denominations  affected  to 
treat  them  with  silent  contempt ;  and  if,  occasionally,  they 
condescended  to  notice  them  at  all,  it  was  more  in  the  way 
of  caricature  and  misrepresentation  than  by  sober  argument, 
or  an  attempt  at  a  fair  and  direct  refutation  of  their  doctrine 
and  usages.  The  high  churchman  would  sneer  at  our  ordi- 
nation, and,  wrapping  himself  in  the  cloak  of  apostolical  suc- 
cession, with  an  air  of  assumed  dignity,  prate  about  '  John 
Wesley's  lay  bishops,'  as  though  these  jokes  were  sufficient 
to  put  us  out  of  countenance.  Others,  panoplied  in  the  stem 
decrees  of  Calvin,  and  priding  themselves  in  their  exclusive 

10 


146  COMPENDIUM   OF   METHO-  ISM. 

orthodoxy,  would  tantalize  us  '  with  salvation  by  the  merit  of 
good  works,  the  omnipotency  of  free-will,  and  the  unsound- 
ness of  our  doctrine  of  justification;'  while  some  would 
smile  at '  baby  baptism?  as  an  affront  offered  to  the  Deity, 
and  an  innovation  upon  apostolic  usage." 

In  respect  to  church  legislation  in  the  early  times  of  which 
we  are  speaking,  it  need  only  be  said  it  was  moderate ;  con- 
sisting in  those  slight  changes  which  the  progress  )f  the 
cause  seemed  to  demand.  The  General  Conference  of  1796 
contemplated  the  numerous  locations  that  had  annually  oc- 
curred with  deep  regret.  And  yet,  while  the  labor  was  so 
excessively  hard,  the  fare  so  poor,  and  the  liability  of  pre- 
mature old  age,  with  poverty  and  want,  was  so  great,  there 
was  little  room  to  complain.  To  relieve  these  difficulties, 
and,  if  possible,  check  the  tendency  to  location,  the  Confer- 
ence established  what  is  now  known  as  the  "  Chartered 
Fund,"  and  provided  for  an  address  to  the  people  to  meet 
the  emergency,  by  contributing  of  their  substance.  Though 
this  measure  did  not  make  up  the  deficiences  of  the 
preachers'  claims,  it  did  something  toward  it,  and  has  since 
afforded  partial  relief;  but  whether  it  has  not  been  the 
occasion  of  more  withholding  on  the  part  of  the  people,  is  a 
question. 

The  year  1799  was  distinguished  for  the  origination  of 
"  camp  meetings."  This  wonderful  means  of  grace  was 
providential  in  its  conception.  Two  brothers  by  the  name 
of  M9  Gfee,  one  a  Presbyterian  minister,  and  the  other  a 
Methodist,  went  to  attend  a  sacramental  occasion  with  Rev. 
Mr.  M'  Gfready,  a  Presbyterian  minister  in  West  Tennessee. 
The  Methodist  preached  first,  and  was  followed  by  the  Pres- 
byterian and  the  Rev.  Mr.  Hoge,  whose  preaching  pro- 
duced a  powerful  effect.  One  woman  became  so  deeply  im- 
pressed she  shouted  aloud  for  joy,  and  there  were  other 


HIbTOKICAL    EVENTS  147 

demonstrations  of  an  extraordinary  character.  Messrs. 
M'Gready,  Hoge,  and  Rankins,  all  Presbyterian  ministers, 
left  the  house  ;  but  the  ifcP  G-ees  remained  to  see  the  salva- 
tion of  God.  Great  was  the  power  that  rested  upon  them. 
John  was  expected  to  preach,  but  he  told  the  people  that 
his  feelings  were  such  he  could  not,  and  sat  down  amid  sobs 
and  cries  from  every  quarter.  This  brought  the  people  out 
to  see  what  these  things  might  mean.  Many  came  a  great 
distance  with  horses,  and  waggons,  and  provisions,  and  so 
numerous  was  the  crowd  the  church  would  not  contain 
them.  This  drove  them  into  the  forest ;  and  the  distance 
of  many  from  home,  and  the  impossibility  of  obtaining 
accommodations  among  the  people,  made  it  necessary  for 
them  to  camp  out,  which  they  did,  worshipping  God  day 
and  night. 

This  was  something  new,  and  attracted  great  attention. 
And  it  was  no  less  effective.  The  different  denominations;, 
seeing  that  God  was  in  the  measure,  gave  it  their  counte- 
nance ;  but  one  after  another  withdrew,  until  it  was  left 
almost  exclusively  to  the  Methodists.  Since  that  time  they 
have  employed  it  to  good  purpose,  notwithstanding  its  old 
friends  have  said  many  hard  things  against  it.  In  the  early 
days  of  Methodism,  when  meeting-houses  were  few  and 
preachers  scarce,  camp  meetings  were  peculiarly  useful. 
Hundreds  were  converted  through  their  instrumentality.  In 
the  course  of  the  eight  years  following  their  introduction, 
the  net  increase  to  the  church  was  eighty-two  thousand  six 
hundred  and  sixty-four  members,  and  a  corresponding 
increase  of  preachers. 

March  31,  1816,  closed  the  career  of  that  great  and 
good  man,  and  pioneer  of  Methodism  in  this  country,  Bishop 
Asbury.  When  he  came  to  New  York,  jwty-five  years 
before,  the  Methodist  connection  numbered  about  six  hun- 


148  COMPENDIUM    OF   METHODISM 

Jred  members.  After  battling  with  the  winds  and  storma 
of  near  half  a  century,  he  bade  a  peaceful  adieu  to  the 
church  he  had  loved  and  cherished  as  a  mother  her  children, 
embracing  six  hundred  and  ninety-jive  travelling  preachen, 
and  two  hundred  fourteen  thousand,  two  hundred  and  thirty- 
five  members.  But  these  statistics  convey  only  a  faint  idea  of 
what  was  accomplished  during  the  period  named.  To  estimate 
this  properly,  we  must  consider  how  many  were  converted 
and  taken  to  Abraham's  bosom ;  how  many  joined  other 
churches  ;  how  many  more  were  improved  and  made  happier 
and  better  in  various  respects ;  and  how  much  was  accom- 
plished in  extending  the  itinerant  plan  through  the  States 
and  territories,  and  in  the  British  Provinces ;  and  in  placing 
ministers  at  different  points,  among  the  various  classes  and 
tribes  of  men,  to  watch  the  indications  of  Providence,  and 
preach  the  gospel  in  every  place,  whether  palace  or  wig- 
wam, that  might  be  opened  to  receive  it.  A  foundation 
was  laid  upon  which  others  have  built  so  nobly  since,  and 
without  which  they  must  have  labored  with  less  effect. 

In  looking  over  the  history  of  the  four  years  following 
the  decease  of  this  patriarch  of  Methodism,  it  is  delightful 
to  observe  that,  though  the  Lord  took  away  the  "  master 
builder,"  he  did  not  suffer  the  work  to  cease.  Indeed, 
death  was  not  permitted  to  touch  him  till  others  had  been 
raised  up  with  hearts  and  heads  to  take  the  cause  where  he 
left  it,  and  bear  it  on  toward  its  grand  destination.  The  net 
increase  during  this  time  was  forty-five  thousand,  six  hundred 
and  fifty-five  members,  and  two  hundred  and  one  travelling 
preachers. 

CThis  period  was  distinguished,  also,  by  certain  prudential 
arrangements,  which  contributed  greatly  to  the  strength  and 
influence  of  the  body,  and  the  extension  of  the  work.  The 
"  Tract  Society  "  of  the  Methodist  Church  was  formed  by 


HISTORICAL    EVENTS.  149 

a  few  individuals  in  1817,  with  a  view  to  supplying  the  poor 
with  suitable  religious  reading.  This  furnished  an  easy  and 
cheap  method  of  reaching  many  people  the  church  had 
never  addressed,  and  answered  as  well  for  defence,  as  attack 
on  the  sins  and  prejudices  of  unbelievers.  It  was  an  old 
measure  of  Mr.  Wesley's,  and  had  been  very  useful.  Its 
influence  since  that  time  is  well  understood. 

The  year  following,  the  Methodist  Magazine  was  issued, 
under  the  editorship  of  Rev.  Joshua  Soule.  This  was  an 
advance  step.  It  opened  a  medium  of  communication  with 
the  people  that  had  long  been  needed.  Not  less  than  ten 
thousand  subscribers  were  obtained  the  first  year ;  and  the 
doctrines  and  institutions  of  the  gospel  became  better  under- 
stood, and  the  people  of  God  more  established  in  the  unity 
of  the  faith. 

About  this  time,  too,  another  effort  was  made  to  promote 
the  cause  of  education  in  the  church.  The  "  Cokesbury 
College  "  had  been  twice  burned,  an  attempt  to  establish 
district  schools  had  failed,  and  the  people  were  quite  dis- 
couraged. But  in  1817  Dr.  Samuel  K.  Jennings  and  some 
others  opened  a  literary  institution  in  Baltimore,  which  they 
called  "Asbury  College."  This,  however,  appeared  but 
for  a  little  time,  and  then,  to  the  mortification  of  many,  it 
vanished  away.  The  same  year  an  academy  was  established 
in  Newmarket,  N.  H.,  under  the  patronage  of  the  New 
England  Conference  ;  and  two  years  after,  another,  in  the 
city  of  New  York,  under  the  patronage  of  the  New  York 
Conference.  These  were  approved  by  the  next  General 
Conference,  and  other  Conferences  were  advised  to  establish 
similar  institutions.  The  bishops  were  also  authorized  to 
appoint  presidents,  principals,  or  teachers,  to  all  such  estab- 
lishments. But  this  was  not  effected  without  some  opposi- 
tion.    Though  the  church  owed  so   much   to   the  learning 


150  COMPENDIUM    OP   METHODISM. 

of  its   founders,   some  did   not  realize   the  importance   of 
education. 

This  period  was  also  marked  by  the  revival  of  camp  meet- 
ings in  Kentucky,  where  they  had  been  quite  suspended 
on  account  of  various  irregularities.  The  first  one  held  in 
that  quarter  about  this  time  was  visited  by  many  young 
men.  with  bottles  of  whiskey  in  their  pockets,  whose  inten- 
tion was  to  disturb  and  break  up  the  meeting.  But  the 
church  trusted  in  the  Lord,  and  moved  forward.  Toward 
the  close  of  the  meeting  the  power  of  God  fell  upon  the 
encampment.  The  young  men  referred  to  became  alarmed, 
and  some,  dashing  away  their  bottles,  humbled  themselves 
in  prayer,  while  others  fled  to  the  woods,  wailing  with  bitter 
anguish,  and  crying  earnestly  for  mercy.  Thus  a  great 
revival  of  religion  commenced,  which  resulted  in  the  conver- 
sion of  hundreds. 

"  The  Missionary  and  Bible  Society  of  the  Methodist 
Episcopal  Church  "  was  organized  in  the  city  of  New  York, 
April  5, 1819.  A  Missionary  Society  was  formed  within 
the  bounds  of  the  Philadelphia  Conference  about  the  same 
time.  The  next  General  Conference  approved  of  both 
organizations  ;  but  considering  the  Book  Room  was  in  New 
York,  and  for  some  other  reasons,  it  adopted  the  constitu- 
tion of  the  society  located  there,  bating  that  part  which 
related  to  the  publication  of  Bibles,  and  made  its  head 
quarters  at  the  Book  Boom.  To  this  central  organization 
were  soon  added  numerous  auxiliaries,  and  the  missionary 
spirit  has  continued  to  increase  till  the  present  moment, 
though  not  in  proportion,  we  think,  to  the  increase  of  our 
numbers  and  wealth. 

During  the  last  war  with  Great  Britain,  which  was 
declared  June  18,  1812,  the  relations  of  certain  societies  in 
the  Canadas,  with  the  Methodist  E.  Church,  became  con- 


HISTORICAL    EVENTS.  151 

siderably  disturbed  ;  and  they  applied  to  the  British  Confer- 
ence for  preachers,  which  were  immediately  supplied.  This 
laid  the  foundation  of  much  correspondence  and  negotiation 
between  the  two  bodies.  It  was,  however,  conducted  in  an 
excellent  spirit,  all  parties  seeming  determined  not  to  con- 
tend, nor  suffer  their  feelings  to  be  agitated,  or  their  friendly 
relations  to  be  broken  up.  In  the  year  1820  the  General 
Conference  appointed  Mr.  John  Emory  a  delegate  to  the 
British  Conference,  and  adopted  an  address  to  that  body, 
proposing  a  division  of  territory  as  the  best  method  of 
bringing  the  question  of  difference  to  a  settlement.  The 
proposition  was  duly  considered,  and  acceded  to,  by  which 
Lower  Canada  became  connected  with  the  English  Confer- 
ence, and  Upper  Canada  retained  its  former  connection  with 
us ;  each  body  withdrawing  all  its  preachers  from  the  other's 
ground,  and  agreeing  in  no  way  to  interfere  therewith ;  an 
example  of  urbanity  and  prudent  management  seldom  if 
ever  set  before  by  two  great  denominations  of  Christians. 
We  mention  this  to  show  how  our  church  became  discon- 
nected with  a  portion  of  territory  upon  which  she  bestowed 
early  attention,  and  in  which  she  achieved  magnificent 
results ;  and  will  only  add,  that  there  has  been  no  revival  of 
the  difficulty  since. 


CHAPTER    X. 

IMPROVEMENTS,   DEFECTIONS,  AND    SUCCESSES  IN  THE   METH- 
ODIST  EPISCOPAL   CHURCH,   PRIOR   TO   1840. 

As  our  Hymn  Book  has  recently  undergone  thorough 
revision,  it  may  be  interesting  to  the  reader  to  refer  to  its 
former  history.  The  first  collection  in  use  in  this  country 
was  prepared  and  printed  by  Mr.  Wesley,  and  was  entitled, 
"  A  collection  of  Psalms  and  Hymns  for  the  Lord's  day." 
It  was  printed  in  1784.  We  are  not  informed  whether  it 
underwent  any  essential  change  till  the  time  of  which  we  are 
speaking,  but  presume  it  did  not,  as  there  was  little  enter- 
prise in  the  Book  Concern  in  those  days.  But  the  General 
Conference  of  1820  adopted  a  revision  made  by  the  Book 
Committee,  and  ordered  it  to  be  printed.  That  edition  was 
afterwards  altered  by  affixing  the  names  of  the  tunes  to  the 
hymns,  and  in  1836  a  supplement  was  added.  Thus  it 
remained  till  superseded  by  another  revision,  ordered  by  the 
General  Conference  of  1848. 

The  General  Conference  of  1820  also  provided  for  the 
publication  of  a  tune  book  adapted  to  our  wants.  This  con- 
tinued in  use  till  1832,  when  it  was  revised  and  republished. 
Four  years  after,  arrangements  were  made  for  an  improved 
edition,  which  was  in  use  for  several  years,  when  others 
were  issued,  of  which  we  need  not  speak. 

Up  to  this  time,  most  of  our  houses  of  worship  were  free. 
The  difficulty  of  erecting  churches  on  this  principle,  how 
152 


IMPROVEMENTS,   DEFECTION b,   AND   SUCCESSES.        153 

ever,  had  become  quite  obvious  to  many  minds,  and  some 
had  adopted  the  pew  system.  This  gave  considerable  alarm, 
and  the  General  Conference  took  decided  ground  on  the 
subject.  But  its  action  had  little  effect.  The  people  in 
certain  sections  found  free  houses  utterly  impracticable 
without  encumbering  themselves  with  unmanageable  debts, 
and,  therefore,  took  the  responsibility  of  erecting  pewed 
houses,  as  their  English  brethren  did  before  Mr.  Wesley's 
death,  and  have  ever  done  since.  [See  Dr.  Dixon's 
remarks  before  the  General  Conference  of  1848.]  This 
has  always  been  a  little  afflictive  to  the  South  and  West,  but 
they  have  endured  it  as  a  less  evil  than  no  churches  at  all, 
which  was  the  other  alternative  in  many  places.  Had  there 
been  no  restriction  of  this  kind,  it  is  believed  we  should 
have  had  more  and  better  churches,  with  less  debts,  than  we 
now  enjoy ;  but  perhaps  not.  So  far  as  our  free  churches 
are  concerned,  we  doubt  if  they  can  be  legally  altered  with- 
out permission  from  the  courts,  however  desirable,  and  we 
think  it  should  not  be  attempted  to  make  a  division  among 
brethren.  But  if  enough  desire  a  pewed  house,  in  any 
portion  of  the  country,  to  build  one  and  maintain  public 
worship  therein  in  a  peaceable  and  brotherly  way,  we  think 
that  they  will  be  treated  in  a  kind  and  conciliatory  spirit  by 
any  Conference  in  the  connection,  however  strongly  biased 
in  favor  of  free  churches.  In  essential  things,  Methodists 
go  for  unity  ;  in  wow-essentials  for  liberty  ;  and  in  all  things 
for  charity.  If  some  are  Methodists  in  every  thing  except 
in  relation  to  free  houses,  they  should  not  abandon  us,  though 
denied  the  blessing  of  a  good  pew  ;  but  if  they  are  willing 
to  pay  for  such  a  pew,  and  wil  go  with  us  in  every  thing 
else,  wc  should  not  abandon  them.  The  matter  is  too  unim- 
portant to  contend  about,  and  cannot  separate  brethren  of 
different  views  without  disgracing  all  parties.     The  truth  is, 


154  COMPENDIJM   OF   METHODISM. 

in  our  circumstances  we  need  both  pe^ed  and  free  houses, 
and  must  have  them  if  we  will  not  miss  our  aim. 

There  was  some  complaint  about  this  time  among  the 
local  preachers,  because  they  were  amenable  to  the  Quarterly 
Conferences.  They  claimed  the  right  of  being  tried  by 
their  peers.  To  quiet  any  uneasiness  from  this  source,  the 
General  Conference  provided  for  " District  Conferences" 
to  be  composed  of  all  the  local  preachers  in  any  one  Pre- 
siding Elder's  district  who  had  been  licensed  two  years. 
The  Elder  of  the  district  was  to  preside,  or,  in  his  absence, 
the  Conference  might  elect  one  of  its  own  body  to  take  his 
place.  This  new  judicatory  was  empowered  to  grant  and 
renew  licenses  to  preach,  to  recommend  candidates  to  the 
Annual  Conferences  for  admission  on  trial,  and  for  orders  ; 
and  to  try,  suspend,  expel,  or  acquit,  such  local  preachers 
as  might  be  accused  ;  but  they  could  license  no  one  to 
preach  unless  he  was  recommended  for  that  office  by  the 
Quarterly  Conference  of  his  circuit.  But  this  innovation 
upon  Methodist  usage  did  not  work  as  was  hoped.  Many 
of  the  most  useful  of  the  local  preachers  disapproved  of  it, 
and  would  not  take  the  trouble  to  attend  the  Conferences  ; 
while  those  who  needed  restraint,  rather  than  more  liberty, 
made  these  meetings  the  occasion  of  considerable  mischief. 
The  result  was,  their  powers  were  restricted  from  time  to 
time,  and  restored  to  the  Quarterly  Conference ;  and  iu 
1836  the  District  Conferences  were  disbanded ;  since  which 
the  Quarterly  Conferences  have  exercised  their  former 
prerogatives. 

During  the  four  years  following  the  General  Conference 
of  1820  there  was  much  peace  and  prosperity.  In  some 
parts  revivals  were  numerous  and  powerful.  The  net 
increase  to  the  church  was  sixty-eight  thousand^  six  hundred 
and  thirty-three  members,  and  three  hundred  and  seventy 


IMPROVEMENTS,   DEFECTIONS,    AND    SUCCESSES.        loO 

six  travelling  preachers ;  making  the  total  membership  of 
the  church  three  hundred  and  twenty-nine  thousand,  seven 
hundred  and  ninety-five. 

The  General  Conference  of  1824  was  distinguished  in 
several  respects.  It  was  honored  with  the  presence  of  Rev. 
Richard  Ileece,  as  a  representative  from  the  British  Con- 
ference, and  Rev.  John  Hannah,  as  his  travelling  companion. 
This  was  the  first  time  the  church  had  received  the  Chris- 
tian salutations  of  that  body  bj  an  official  representative, 
and  this  occurred  in  reciprocation  of  the  regard  the  Confer- 
ence manifested  for  our  honored  matron  four  years  before,  in 
sending  Mr,  Emory  representative  to  her  annual  assembly. 
The  intercourse  was  both  pleasant  and  profitable,  and  hast 
since  been  kept  up,  to  the  credit  of  the  parties,  the  honor  of 
religion,  and  the  unity  of  Methodists.  Our  church  has 
since  been  represented  among  them  by  William  Capers, 
Bishop  Soule,  Dr.  Fisk,  and  Dr.  Olin ;  and  theirs  has  been 
represented  in  our  General  Conference  by  Rev.  Wm.  Lord, 
Drs.  Newton  and  Dixon.  And  we  hope  the  day  is  very  dis- 
tant when  any  thing  shall  occur  to  disturb  the  fraternity  of 
these  grand  divisions  of  the  Wesleyan  family.  The  differ- 
ence between  us  is  not  essential ;  nothing,  indeed,  but  what 
either  of  us  could  cheerfully  adopt  in  an  exchange  of  position. 
If  the  question  should  be  started  as  to  which  is  the  most 
thoroughly  Wesleyan,  we,  of  course,  would  contend  ear- 
nestly. In  regard  to  free  seats,  organs,  and  some  other 
minor  matters,  neither  will  be  likely  to  covet  investigation  ; 
but  we  can  plead  against  the  charge  of  innovation,  even 
here,  that  our  rules  remain  as  they  were,  and  that  these  in- 
novations are  the  work  of  individuals,  whereas  their  rule- 
making body  has  sanctioned  them.  As  to  our  episcopacy 
and  ordinations,  we  are  just  what  Mr.  Wesley  meant  we 
Bhould  be,  all  but  the  name  bishop.       That,   for   prudential 


156  COMPENDIUM    OF    METHODISM. 

reasons,  he  did  not  fancy.  But  their  ordinations  are  not 
Wesley  an  in  this  sense.  Mr.  Wesley  did  not  authorize 
them,  though  we  have  no  doubt,  if  he  were  on  earth,  they 
would  have  his  approval.  Nor  are  we  less  defensible  on 
other  points  ;  but  it  is  hot  necessary  to  refer  to  them.  We 
have  made  these  allusions  for  the  exclusive  benefit  of  croak- 
ers, who  sometimes  complain  that  we  have  departed  from 
Wesley,  while  our  brethren  over  the  water  adhere  to  him  with 
remarkable  fidelity. 

It  was  at  this  session  that  the  mission  to  Liberia  was  sug- 
gested—  that  the  section  in  the  discipline  on  slavery 
received  its  present  form — that  Bishops  Soule  and  Hedding 
were  elected  and  consecrated  to  their  responsible  offices — 
and  that  the  superintendents  were  requested  so  to  lay  out 
the  itinerant  work  as  to  allow  more  time  for  pastoral  labor, 
which  was  probably  a  leading  step  toward  the  restriction  of 
circuits,  now  so  frequently  matter  of  lamentation. 

Running  hastily  over  the  history  of  the  church  from  this 
point,  we  find  it  every  where  marked  with  revivals  and  the 
extension  and  confirmation  of  the  church.  The  missionary 
spirit  was  gradually  advancing,  and  more  interest  was  being 
felt  in  education.  But  the  mortification  of  the  church  in  re- 
lation to  education  was  not  complete,  though  it  was  very 
great.  In  1826  the  Pittsburgh  Conference  started  another 
literary  institution  under  flattering  circumstances.  It  was 
denominated  "  Madison  College,"  and  was  under  the  presi- 
dency of  the  late  Rev.  Henry  B.  Bascom  ;  but  it  soon  passed 
away,  for  the  want  of  funds.  The  academy,  however, 
established  at  Wilbraham,  the  same  year,  under  the  chauge 
of  Dr.  Fisk,  has  run  a  glorious  race  of  usefulness,  and  done 
the  church  incalculable  service. 

On  the  ninth  day  of  September,  1826,  the  Christian  Ad- 
vocate made  its  first  appearance.     There   were  two   papers 


xTUPROVEMENTS,   DEFECTIONS,   AND    SUCCESSES         157 

published  in  the  church  at  that  time ;  one  in  Boston,  the 
Zion's  Herald,  and  the  other  in  Charleston,  S.  C.  But  it 
was  thought  desirable  to  have  one  issued  at  the  Book  Room 
in  New  York.  Its  subscription  list  soon  numbered  thirty 
thousand.  It  has  since  been  much  larger,  and  exceeds 
that  number  now,  though  our  periodicals  have  greatly  multi- 
plied. The  publication  of  this  sheet  met  a  demand  of  the 
church  that  had  long  been  felt,  and  it  is  wonderful  that  it 
had  not  been  commenced  before. 

An  institution,  established  the  year  following,  contem- 
plated another  necessity  which  it  aimed  to  meet.  We  refer 
to  the  "  Sunday  School  Union  of  the  Methodist  Episcopal 
Church."  The  church  commenced  Sabbath  School  opera- 
tions as  early  as  1790,  but  had  often  been  embarrassed  for 
the  want  of  Bibles  and  other  books.  Measures  had  been 
adopted,  several  years  before,  with  reference  to  these  neces- 
sities, but  they  had  not  proved  sufficient  to  their  supply. 
The  design  of  this  institution  was  to  afford  some  little  pecu- 
niary aid  to  poor  societies,  and,  by  the  establishment  of  aux- 
iliaries and  other  means,  to  wake  up  an  interest,  and  extend 
this  efficient  instrumentality  of  renovating  the  world.  The 
society  is  now  doing  a  good  work  in  exercising  a  particular 
watch-care  over  this  department  of  effort  throughout  the 
connection,  and  in  raising  funds  and  making  donations  to 
new  and  poor  societies  in  the  regular  work,  and  among  our 
missionary  stations.  A  small  collection  from  each  of  our 
churches  will  enable  the  managers  to  do  immense  good,  with- 
out injury  to  any  one. 

The  year  1829  brought  out  another  prudential  measure, 
which  for  a  time  exerted  a  powerful  influence  for  good ;  we 
refer  to  "four- days'"  or  "protracted"  meetings.  This 
was  not  the  first  time  that  religious  meetings  had  been  ex- 


158  COMPENDIUM    (IF   METHODISM. 

tended  beyond  a  single  day.  Under  particular  circumstan- 
ces they  had  been  continued  to  great  lengths,  and  were 
justified  only  by  the  great  religious  interest  that  pervaded 
the  community.  But  these  "four-days'  "  meetings  were 
instituted  where  there  was  no  interest,  for  the  purpose  cf  pro- 
moting a  revival.  They  were  introduced  by  the  Rev.  John 
Lord,  of  the  New  England  Conference,  in  the  month  of  Sep- 
tember, 1827,  and  were  attended  with  the  divine  blessing. 
Such  were  their  good  effects  they  soon  spread  abroad  in 
every  direction,  and  were  holden  by  most  of  the  evangelical 
denominations  with  good  success.  But  at  length  they 
seemed  to  lose  their  power,  and  are  now  held  with  less  fre- 
quency. We  trust,  however,  their  day  is  not  past.  "We 
have  no  doubt  they  may  now  be  employed  in  many  places, 
and,  under  certain  circumstances,  to  great  advantage.  It 
will  be  a  sad  day  for  the  world  when  all  our  public  religious 
efforts  shall  be  confined  to  the  Sabbath  and  an  evening  or 
two  in  each  week.  This  can  never  be  the  case,  we  think, 
till  the  ministry  and  the  church  become  generally  backslid- 
den from  God.  While  they  feel  concerned  for  the 
ark  of  God,  they  will  see  the  necessity  of  holding  extra 
meetings,  and  calling  in  their  brethren  to  help  them  preach 
and  pray,  and  arouse  the  people  to  a  proper  state  of  con- 
cern about  their  souls.  And  it  is  to  be  hoped  they  will  not 
want  the  necessary  courage  to  hold  them,  though  some  may 
mock,  and  accuse  them  of  "  getting  up  revivals"  The 
truth  is,  those  who  do  right  will  be  censured,  and  especially 
if  they  infringe  upon  secular  time  by  their  religious  move- 
ments. Many  people  will  never  brook  such  "  extravagance." 
But  there  are  some  who  will  rejoice  in  it.  They  may  be  a 
small  minority,  but  nevertheless  they  are  the  hope  of  the 
church.     God  has  gained  more  conquests  by   these  little 


IMPROVEMENTS,   DEFECTIONS,    AND    SUCCESSES  L59 

bands  of  earnest,  burning  Christians,  than  by  whole  king- 
doms of  professors,  who  have  had  a  name  to  live  while  they 
were  dead. 

We  will  now  pass  on  to  the  celebration  of  the  centenary 
of  Methodism,  which  occurred,  as  before  stated,  in  1839. 
Though  it  was  but  about  seventy  years  since  the  first 
Methodist  meeting  was  holden  on  the  continent,  the  organi- 
zation of  the  first  society  in  London,  in  the  year  1739,  was 
thought  to  be  too  important  an  event  to  the  church  on  this 
side  of  the  water  to  be  passed  over  in  silence.  But  it  was 
impossible  to  bring  our  people  to  the  same  concert  of  feeling 
and  action  that  was  displayed  among  the  Wesleyans,  scat- 
tered as  they  were  over  so  vast  a  territory,  and  pressed  with 
so  many  different  objects,  often  requiring  more  than  they 
were  able  to  perform.  But  a  general  plan  of  religious  ex- 
ercise and  benevolence  was  adopted,  and  carried  out  with  as 
much  uniformity  as  was  to  be  expected.  The  services  were 
salutary  in  their  influence.  They  contributed  to  a  better 
understanding  of  the  history,  principles,  unity,  aims  and 
successes  of  Methodists,  and  gave  a  new  impulse  to  the 
general  body.  The  amount  contributed  for  different  objects 
is  estimated  at  six  hundred  thousand  dollars ;  but  it  is 
exceedingly  doubtful  whether  so  much  was  realized  by  the 
various  treasuries  for  which  it  was  contributed. 

"  It  was,  indeed,  a  sublime  spectacle  to  contemplate  the 
assemblage  of  more  than  one  million  of  people,  joined  by, 
perhaps,  three  times  that  number  of  friends,  uniting  to  offer 
up  thanksgiving  to  God  for  his  boundless  mercy  to  a  lost 
worll,  manifested  in  the  gift  of  his  Son  !  And  as  one  of 
many  rivulets,  which  flow  from  that  exhaustless  fountain  of 
eternal  love,  ran  through  the  channel  opened  by  Wesley,  it 
seemed  right  and  proper  for  his  numerous  sons  in  the  gospel 
to  commemorate  the  day  which  gave  the  first  impetus  to  this 


lb'C  COMPENDIUM   OF   METHODISM. 

flowing  stream  of  grace  and  mercy.  Some,  indeed,  affected 
to  call  it  a  species  of  idolatry.  Bat  why  is  it  any  more  an 
act  of  idolatry  to  praise  God  for  raising  up  and  blessing  the 
world  with  such  men  as  John  Wesley,  than  it  is  to  praise  him 
for  any  other  blessings,  whether  temporal  or  spiritual.  It  is, 
indeed,  marvellous  that  many,  whose  tender  consciences  will 
not  permit  them  to  render  honor  to  whom  honor  is  due,  do 
not  scruple  to  defame  the  character  of  those  men  who,  like 
John  Wesley,  have  rendered  the  most  important  services  to 
mankind,  merely  because  they  have  dissented  from  them 
in  opinion  on  some  important  points." — Bangs'  History , 
vol.  4,  p.  296. 

The  church  numbered  at  this  time  seven  hundred  and 
forty-wine  thousand,  two  hundred  and  sixteen  members ; 
three  thousand  jive  hundred  and  fifty-seven  travelling  preach- 
ers ;  and  five  thousand  eight  hundred  and  fifty-six  local 
preachers. 

We  have  already  referred  to  the  origin  of  our  Book  Con- 
cern in  1789.  It  was  during  that  year  that  the  first  volume 
of  the  "  Arminian  Magazine "  was  published ;  also  the 
Hymn  Book,  Primitive  Physic,  and  "  Saints'  Rest."  The 
Concern  was  then  located  in  Philadelphia,  and  was  under  the 
agency  of  John  Dickens.  It  began  with  about  six  hundred 
dollars  capital,  borrowed  of  the  agent,  and  advanced  slowly 
but  surely,  till  the  death  of  Mr.  Dickens,  in  1798,  when  it 
fortunately  fell  under  the  superintendency  of  Rev.  Ezekiel 
Cooper.  In  1804  it  was  removed  to  New  York,  where  it 
was  conducted  four  years  by  Mr.  Cooper,  assisted  by  John 
Wilson.  In  1808  Mr.  Cooper  resigned  his  office,  leaving 
a  capital  in  the  Concern  of  forty-five  thousand  dollars.  Up 
to  this  period  the  Book  Agent  had  received  a  regular 
appointment  to  a  station,  but,  as  the  business  had  become 
considerably  extended,  he  was  now  released  from  pastoral 


IMPROVEMENTS,    DEFECTIONS,   AND    SUCCESSES.        161 

duties,  and  John  Wilson  appointed  to  the  office,  with  Daniel 
Hitt  for  an  assistant.  Two  years  from  that  time,  Mr. 
Wilson  was  taken  to  his  great  reward,  and  was  succeeded  by 
Mr.  Hitt,  assisted  by  Thomas  Ware.  Since  then,  the  Con 
cern  has  been  under  the  agency  of  Joshua  Soule,  Nathan 
Bangs,  John  Emory,  Beverly  Waugh,  Thomas  Mason,  and 
George  Lane.  In  the  year  1820  a  branch  Book  Concern 
was  established  at  Cincinnati,  under  the  charge  of  Martin 
Ruter,  of  the  New  England  Conference ;  and  subsequently 
depositories  were  opened  in  Philadelphia,  Richmond,  Va., 
Charleston,  S.  C,  Pittsburgh,  Nashville,  Boston,  and  some 
other  places,  and  a  weekly  paper  established  in  connection 
with  most  of  them. 

But  the  Concern  has  not  been  entirely  exempt  from  mis- 
fortunes. Based  on  benevolence,  it  has  been  governed, 
perhaps,  by  a  too  liberal  policy  for  its  financial  interests. 
Its  losses,  by  bad  debts,  have  been  considerable  ;  but 
its  greatest  loss  was  occasioned  by  fire,  in  the  month  of 
February,  1836,  when  the  new  buildings  in  Mulberry  street, 
and  nearly  all  the  property,  were  consumed,  amounting  to 
two  hundred  and  fifty  thousand  dollars,  at  least.  This  cre- 
ated a  powerful  sensation  throughout  the  church.  The 
utility  of  the  Concern,  in  sending  forth  such  an  amount  of 
interesting  and  useful  reading,  and  in  aiding,  by  its  profits, 
in  the  support  of  the  sick  and  needy  preachers,  was  well 
understood,  and  many  contributed  of  their  substance  o 
rebuild  the  establishment,  and  put  it  again  in  successful 
operation.  About  ninety  thousand  dollars  were  realized  in 
donations  for  this  object,  which,  with  some  twenty-five  thou 
*and  dollars  that  was  insured  upon  it,  enabled  the  agents  to 
start  anew  with  encouraging  prospects.  Since  then,  the 
Concern  has  been  scattering  its  various  and  interesting  pub 
lications  broadcast,  though  with  less  profit   than  formerly 

11 


162  COMPENDIUM   OF  METHODISM. 

But  still,  the  capital  stock  has  been  gradually  increasing, 
and  the  profits  have  met  liabilities  that  could  not  have  been 
discharged  by  subscription  without  considerable  difficulty. 
Its  capital  stock  at  New  York  is  estimated  at  $626,406  20, 
and  at  Cincinnati,  Ohio,  $190,542  56,  and  its  facilities  for 
usefulness,  in  the  diffusion  of  books,  tracts  and  periodicals, 
are  much  greater,  therefore,  than  formerly.  No  friend  of 
the  church  can  but  rejoice  in  the  improvement  that  has 
been  made  in  the  several  departments  of  the  Concern  within 
a  few  years  past.  We  would  commend  these  books  and 
periodicals  to  the  patronage  of  all  our  people.  We  know  of 
none  better  or  cheaper  in  the  market.  And  we  are  sure, 
if  they  should  be  properly  diffused  in  the  community,  they 
would  exert  an  influence  for  good  too  great  for  human  com- 
putation. 

To  obtain  the  results  indicated  by  the  foregoing  references, 
has  required  an  immense  sacrifice  of  money,  time,  and  exer- 
tion. To  conquer  the  prejudices,  and  breast  the  storm  of 
persecution  that  has  every  where  howled  over  our  pathway, 
has  required  no  ordinary  skill  and  courage.  And  yet  the 
cause  has  been  more  embarrassed  by  internal  differences, 
arising  from  one  source  and  another,  than  from  all  outward 
hindrances  put  together.  Whether  they  have  been  over- 
ruled for  good,  is  a  question  we  are  unable  to  decide.  They 
have  generally  exerted  an  unhappy  influence  for  a  time,  but 
still  may  have  provoked  some  to  love  and  good  works,  who 
would  have  done  little  under  other  circumstances.  We  will 
refer  to  a  few  of  them. 

In  the  year  1813,  one  Pliny  Brett,  whose  reception  into 
the  Conference  had  been  delayed  a  year  beyond  the  ordinary 
time,  withdrew  from  the  church,  and  placed  himself  at  the 
head  of  a  party  pretending  to  peculiar  attainments  in  holi- 
ness, and  went  about  to  infect  others  with  the  disease  of  hia 


IMPROVEMENTS,    DEFECTIONS,   AND    SUCCESSES.        163 

own  heart,  and  rally  for  a  new  organization.  The  project 
was  successful.  Several  local  preachers,  and  others,  soon 
displayed  unmistakable  symptoms  of  disaffection,  and  united 
with  Mr.  Brett  to  form  'a  "  bran-new "  church,  under 
the  name  of  "  Reformed  Methodists."  With  this  specious 
title  they  went  forth,  berating  their  old  friends  as  backsliders 
and  formalists,  and  calling  upon  all  who  loved  the  power  of 
religion  to  come  to  the  new  standard.  Ranters,  and  others 
who  were  impatient  of  discipline,  and  particularly  such  as 
saw  more  in  the  name  than  they  afterwards  realized,  heeded 
the  call.  Several  societies  on  Cape  Cod  and  in  Vermont 
were  greatly  agitated,  and  some  of  the  younger  and  smaller 
ones  broken  up,  by  which  means  the  church  lost  several 
worthy  members ;  but  were  amply  indemnified  for  the  loss 
by  being  relieved  of  a  much  larger  number  which  had  been 
borne  with  as  a  burden. 

The  new  party  being  thus  organized,  and  having  spent 
their  first  love  in  scattering  the  old  church,  a  project  in 
which  they  were  particularly  united,  found  that  they  had 
gathered  of  "  every  kind,"  and  some  that  were  not  so  easily 
sorted.  Subsequent  experience  taught  them  that  it  is  easier 
to  make  divisions  than  to  maintain  peace,  and  to  tear  down 
than  to  build  up  and  consolidate.  The  highest  number  of 
members  we  recollect  of  their  reporting  was  about  two  thou- 
sand; and  the  most  of  those  who  remained  in  1843  united 
with  the  church  organized  about  that  time  under  the  leader- 
ship of  Rev.  Orange  Scott,  since  which  we  have  heard  little 
of  the  Reformers,  except  in  connection  with  the  "  Wesley- 
ans,"  whose  history  will  be  sketched  hereafter. 

The  "  African  Methodist  Episcopal  Church  "  was  organ 
ized  in  the  year  1816.  Richard  Allen,  of  Philadelphia,  a 
local  elder,  and  a  man  of  good  character,  and  considerable 
wealth  and  influence,  separated  himself  fron?  the  church  in 


161  COMPENDIUM   OF  METHODISM. 

consequence  of  some  local  difficulties  between  the  two  races. 
A  considerable  number  of  others  followed  his  example,  and 
united  to  form  an  independent  church  under  the  above 
title.  They  made  no  change  in  doctrine,  nor  even  in  disci- 
pline, farther  than  to  accommodate  their  new  circumstances. 
The  object  of  the  movement  was  to  govern  themselves,  and 
not  be  subject  to  a  government  in  which  they  had  no  part, 
on  account  of  their  color.  At  their  first  Conference  Allen 
was  elected  bishop,  and  ordained  by  the  imposition  of  hands, 
since  which  others  have  been  inducted  into  the  same  office. 
They  hold  Annual  and  General  Conferences,  and  maintain  a 
system  of  itinerancy  with  considerable  success. 

These  transactions  created  some  excitement  among  the 
colored  people  in  the  city  of  New  York,  and  they  declared 
for  independence.  But  not  having  all  confidence  in  Allen, 
or  his  new  scheme,  they  struck  out  a  little  diiferent  plan,  and 
organized  another  "  African  Methodist  Episcopal  Church," 
to  be  governed  by  elders  of  their  own  choosing,  one  of  whom 
was  to  be  annually  elected  to  superintend,  but  not  to  be  set 
apart  by  the  usual  forms  of  ordination.  They  now  claim  to 
number  about  300  ministers  and  20,000  church  members,  in 
the  United  States  and  Canada.  But  they  are  much  divided 
and  scattered.  The  truth  is,  they  lack  acknowledged 
leaders.  There  is  too  much  of  a  disposition  to  rule  among 
them,  and  too  little  capacity  to  do  it  with  discretion.  While 
we  can  hardly  blame  them  for  coveting  a  separate  existence 
on  account  of  public  prejudice  against  color,  we  doubt  the 
policy  of  trying  to  maintain  it,  especially  in  those  places 
where  they  are  not  numerous.  Their  object  can  be  better 
gained  by  association  with  their  white  brethren. 

The  year  following,  New  York  experienced  another  slight 
explosion.  In  rebuilding  John  street  church  the  Trustees 
and  other  members  fell  into  some  differences.     A  part,  per 


IMPE    VEMENTS,   DEFECTIONS,    AND    SUCCESSES.        165 

haps,  wished  to  have  the  finishing  a  little  nicer  than  the 
others  fanciel,  or  could  conscientiously  approve.  One  thing 
led  to  another,  till  the  contest  became  very  sharp,  and 
resulted  in  the  secession  of  William  M.  Stillwell,  a  travellino" 
preacher,  three  Trustees,  and  about  three  hundred  members 
of  the  church.  The  disaffection  was  communicated  to  seveial 
Jocal  preachers  and  others  in  the  vicinity,  and  Stillwellites 
multiplied  for  a  time  with  considerable  rapidity.  But  a 
second  sober  thought  turned  the  tables  again,  and  most  of  the 
seccders  returned  from  whence  they  went  out,  more  than 
ever  convinced  that  it  is  easier  to  destroy  a  good  church 
than  to  establish  a  better  one.  Those  who  remained  soon 
laid  aside  all  pretensions  to  itinerancy,  and  settled  down  on 
the  congregational  plan,  with  the  father  of  the  movement  for 
their  pastor  ;   since  which  little  has  been  heard  of  them. 

We  mention  this  case  to  show  how  easy  it  is  to  make  a 
division  in  the  church  of  God,  and  how  little  it  avails,  com- 
pared with  the  expectations  of  its  promoters.  It  was,  no 
doubt,  believed  in  this  case,  that  the  secession  would  shake 
the  church  to  its  foundations,  and  bring  about  a  glorious  state 
of  things,  in  which  the  seceders  would  be  eminently  popular, 
if  not  canonized.  But  how  disappointed  !  It  was  only  as 
a  pebble  falling  into  the  ocean.  You  hear  the  sound 
thereof,  and  mark  a  circular  ripple  upon  the  wave,  and  pass 
along  as  though  nothing  had  happened.  The  Methodist 
Church  is  not  to  be  overturned  so  easily.  But  such  beacons 
of  warning  are  of  little  use,  after  all.  Adventurers  will  not 
learn  by  the  experience  of  others.  They  are  wiser,  or  their 
idol  scheme  has  some  advantage  that  ensures  it  success.  So 
on  they  go  to  the  same  oblivion  that  covers  their  prede- 
cessors, the  wreck  of  whose  darling  visions  should  have 
deterred  them  from  such  presumption.  Still,  it  is  our  duty 
to  admonish  them  of  their  danger. 


166  COMPENDIUM   OP  METHODISM. 

We  have  already  referred  to  a  difficulty  in  relation  to 
Canada,  which  was  amicably  settled  with  the  Wesleyan  con- 
nection by  a  division  of  territory.  By  that  arrangement, 
Upper  Canada  fell  under  the  jurisdiction  of  the  Methodist 
Episcopal  Church.  But  the  preachers  being  chiefly  from  the 
United  States,  the  civil  authorities  were  jealous  of  them, 
and  denied  them  certain  rights  enjoyed  by  natives,  and  by 
those  who  were  from  England,  particularly  in  reference  to 
the  rites  of  matrimony.  The  Canada  Conference,  therefore, 
applied  to  the  General  Conference  to  be  released  from 
their  responsibilities  to  that  body.  After  careful  delibera- 
tion, the  General  Conference  of  1828  passed  a  resolution, 
saying,  that,  in  view  of  the  considerations  set  forth  in  the 
memorial  of  the  Canada  brethren,  "  the  compact  existing 
between  the  Canada  Annual  Conference  and  the  Methodist 
Episcopal  Church  in  the  United  States  be,  and  hereby  is, 
dissolved  by  mutual  consent."  They  also  advised  the 
Canada  Conference  to  adopt  their  form  of  government,  with 
such  modifications  as  their  particular  relations  should  render 
necessary,  and  requested  the  bishops  to  ordain  such  persons 
to  superintend  the  new  organization  as  said  Conference 
should  elect. 

These  measures,  and  all  others  relating  to  the  subject, 
were  adopted  with  the  best  of  feelings,  and  with  the  purest 
motives.  The  Canada  Conference,  however,  maintained  its 
independence  but  a  short  period,  and  then,  instead  of  adopt- 
ing the  Episcopal  form  of  government,  under  which  they 
were  raised,  became  connected  with  the  Wesleyans  of  Eng- 
land, which  connection  has  been  peaceably  maintained  to  the 
present  time.  How  much  advantage  they  have  derived 
from  these  changes,  we  have  no  means  of  knowing.  They 
have,  however,  continued  to  prosper,  and  seem  satisfied  with 
the  position  they  occupy.     And  another  fact  worthy  to  be 


IMPROVEMENTS,    DEFECTIONS,    AND    SUCCESSES         167 

recorded  in  letters  of  gold,  is,  they  have  had  no  unpleasant 
differences  with  their  old  friends  in  the  States ;  but  have 
maintained  fraternal  intercourse  with  them  as  becometh  mem 
bers  of  the  same  spiritual  family.  They  number  about  two 
hundred  travelling  preachers,  and  26,213  church  members. 
They  have  a  Book  Concern  at  Toronto,  and  publish  a  weekly 
paper  called  "  The  Christian  Guardian,"  —  all  in  a  state  of 
healthy  prosperity. 

Another  attempt  at  reform  remained  to  be  executed.  It 
first  appeared  in  private  circles.  The  subject  of  lay  repre- 
sentation in  the  Conferences  was  the  main  topic,  and  it  was 
argued  that  such  representation  was  both  right  and  expedi- 
ent, and  should  be  allowed.  Some  became  very  sanguine, 
and  sat  upon  bringing  about  the  desirable  change. 

But  private  talk  was  not  alone  sufficient,  and  public  dis- 
cussion was  impracticable,  since  few  had  courage  enough  to 
come  out  openly  and  vindicate  their  new  conceptions  ;  and, 
besides,  there  was  little  opportunity.  For  the  interest  was 
so  limited,  the  discussion  would  not  be  tolerated  in  ordinary 
religious  meetings,  and  special  meetings  could  not  be  sus- 
tained. To  give  greater  publicity  to  the  discussion,  the 
leading  spirits  in  the  movement  started  a  paper  at  Trenton, 
New  Jersey,  called  the  "  Wesleyan  Repository."  This 
occurred  in  1820,  and  afforded  a  fine  opportunity  for  the 
malcontents  to  vent  their  spleen  against  the  church,  and 
paint  the  beauties  of  their  imaginary  systems  before  the 
eyes  of  all  people,  without  being  detected.  To  secure 
more  efficiency  by  a  concentration  of  influence,  the  friends 
of  the  cause  in  Baltimore  formed  what  they  called  a 
"  Union  Society,"  and  called  upon  the  friends  of  reform  to 
do  the  same  throughout  the  country  —  to  which  call  many 
responded. 

To  harmonize  the  contending  elements,  the  male  members 


168  COMPENDIUM    OF   METHODISM. 

of  Baltimore  were  called  together  in  1824,  and  united  in  a 
compromise  memorial  to  the  General  Conference,  then  about 
to  meet,  asking  for  certain  modifications  of  the  government. 
This,  however,  did  not  please  the  more  zealous  of  the 
"  reformers,"  and  they  formed  themselves  into  a  separate 
society,  and  demanded  lay  representation  in  the  General 
Conference  as  a  natural  and  social  right.  But  the  General 
Conference  did  not  see  cause  to  acquiesce  in  their  wishes. 
That  body  knew  full  well  that  there  was  general  satisfaction 
with  the  government  as  it  was,  and  that  while  the  alterations 
proposed  might  please  the  memorialists,  they  would  give 
offence  to  ten  times  their  number,  and  cripple  the  operations 
of  the  church,  which  were  advancing  with  wonderful  success. 
The  failure  of  these  memorials,  got  up  with  so  much  labor 
and  care,  and  speaking  with  so  much  emphasis,  and  even 
authority,  as  one  of  them  did,  was  quite  intolerable.  The 
Conference  was  denounced  in  the  most  unsparing  manner, 
and  the  war  raged  with  increasing  clamor.  To  give  the 
more  certainty  to  their  movements,  another  paper  was 
started  in  Baltimore,  under  the  fascinating  title  of  "  Mutual 
Hights."  This  at  once  became  the  vehicle  of  all  the 
reasoning  and  wrath  of  the  party.  Men  who  were 
unwilling  to  take  the  open  field,  would  hide  here  behind 
a  fictitious  name,  and  complain  bitterly.  Indeed,  it  was 
an  abusive  concern,  and  it  became  obvious  enough  that 
no  person  was  fit  to  belong  to  the  church  who  would  pat- 
ronize it.  The  Baltimore  Conference,  therefore,  in  1827, 
called  Rev.  D.  Dorsey,  a  member  of  their  body,  and  yet 
one  of  the  "  Reformers,"  to  an  account,  and  left  him  with- 
out an  appointment.  A  little  after,  eleven  local  preachers 
of  Baltimore  city,  who  were  chief  actors  in  the  drama,  and 
twenty-five  lay  members  of  the  more  belligerent  and  daring 
kind,  were  cited  to  trial,  and  either  expelled  or  suspended. 


IMPROVEMENTS,   DEFECTIONS,    AND    SUCCESSES.       169 

But  these  steps  were  not  taken  till  the  revolutionists  had 
been  long  borne  with,  and  earnestly  entreated  to  desist  from 
their  ruinous  course.  Others  were  expelled  afterwards,  and 
some  withdrew  ;  but  the  great  mass,  who  sympathized  with 
the  movement  at  first,  saw  the  folly  of  carrying  it  to  such 
lengths,  and  preferred  the  church  without  reform  to  the 
hazards  of  revolution,  which  they  saw  approaching.  So  that, 
on  the  whole,  the  loss  to  the  church  was  comparatively  small. 

A  similar  operation  was  experienced  in  other  places,  though 
!>n  a  smaller  scale,  and  it  seemed  that  the  church  would  be 
destroyed  at  a  stroke.  But  when  the  crisis  came,  there 
^as  too  much  sectarianism,  or  religion,  or  something  else,  to 
idmit  of  it.  The  more  considerate  retraced  their  steps. 
They  could  not  sell  their  religious  privileges  and  the  enjoy- 
ments of  church  fellowship  for  a  mere  abstraction.  They 
had  never  been  oppressed,  nor  did  they  know  of  a  member 
of  the  church  who  had  been.  Why,  therefore,  be  alarm- 
ed? Besides,  they  knew  our  government  had  worked  to 
admiration,  that  it  had  accomplished  all  the  ends  of  govern- 
ment, had  been  the  means  of  more  good  than  any  other  in 
the  world  ;  and  they  knew  not  what  the  new  system  would 
be,  or  what  it  would  effect. 

The  two  principal  writers  on  the  side  of  the  "  Reformers  " 
were  Rev.  Nicholas  Snethen  and  Rev.  Alexander  M'Caine, 
both  formerly  influential  travelling  preachers.  To  the  sur- 
prise of  many,  Dr.  Thomas  E.  Bond,  a  local  preacher  of 
Baltimore,  and  since  editor  of  the  "  Christian  Advocate  and 
Journal,"  took  the  first  in  hand,  and  presented  to  the  public 
one  of  the  clearest  and  most  convincing  defences  of  our 
government  ever  written  ;  and  it  took  effect.  Meeting  all 
the  various  objections  and  prejudices  in  the  community,  and 
placing  the  subject  in  its  proper  aspect  before  the  mind,  it 
essentially  enfeebled  the  spirit  of  secession,  and  restrained 


170  COMPENDIUM    OF  METHODISM. 

many  who  had  not  already  gone  too  far  to  be  forgiven.  Di 
Emory,  afterward  bishop,  re  /iewed  Mr.  M'Caine's  "  History 
and  Mystery  of  Methodist  Episcopacy,"  and  produced 
*'  The  Defence  of  the  Fathers,"  a  work  of  singular 
strength  of  argument,  that  can  never  be  answered.  The 
student  who  makes  himself  fully  acquainted  with  the 
writings  of  these  two  defenders  of  our  government,  will 
need  to  look  no  further.  He  will  be  satisfied,  and  will  be 
able  to  satisfy  others,  that  it  is  not  only  Scriptural,  but  em- 
phatically Wesleyan,  and  wisely  adapted  to  the  regeneration 
of  the  human  family. 

The  new  system  having  been  arranged  and  put  in  opera- 
tion, and  both  sides  of  the  controversy  fully  canvassed,  the 
subject  lost  its  interest,  and  the  agitation  subsided.  Since 
then  we  have  heard  an  occasional  gun  from  the  enemy's 
barracks,  but  have  suffered  no  damage  worth  remembering. 
They  have  taken  some  prizes  from  the  world,  and,  perhaps, 
some  from  other  sources ;  and  if  they  continue  to  hold  fast 
the  form  of  sound  words,  that  is,  stand  fast  in  the  doctrines 
and  earnest  measures  of  Methodists,  they  may  become  a 
great  people,  notwithstanding  they  have  no  bishops  and  pre- 
siding elders  to  watch  over  them,  and  have  admitted  the 
laity  into  their  councils.  But  we  fear  for  them.  They  lack 
energy  in  their  government  —  a  head.  Responsibility  is  too 
diffused,  and  there  is  too  much  tinkering  of  the  system,  and 
too  little  hard  work  and  personal  sacrifice.  The  papers  an- 
nounce that  they  have  just  holden  a  convention  in  Washing- 
ton city,  in  which  the  independency  of  government  was  the 
prevailing  sentiment.  Well,  let  them  experiment ;  but  let 
us  learn  by  their  misfortunes  not  to  precipitate  ourselves 
into  the  whirlpool  of  speculation,  in  the  hope  of  originating 
a  better  system.  We  will  see  them  prosper  before  we  aban- 
don the  old  Wesleyan  economy ;  but,  in  the  mean  time,  will 


IMPROVEMENTS,    DEFECTIONS,   AND    SUCCESSES.        171 

wish  them  well,  and  rejoice  in  their  multiplication,  if  it  be 
done  fairly.  The  least  they  can  do  for  us  is  to  provoke  us 
to  good  works ;  and  the  more  stimulants  we  have  in  this 
direction,  the  better.  Some  thousands,  probably,  withdrew 
from  the  church  and  turned  Protestants.  The  number,  how- 
ever, could  not  have  been  very  great,  or  else  the  church  was 
peculiarly  favored,  for  we  observe  by  the  minutes,  that  our 
increase  in  1829  was  about  thirty  thousand  members,  and 
one  hundred  and  seventy-five  preachers,  notwithstanding 
the  loss  of  eight  or  nine  thousand  by  the  separation  of 
the  Canada  Conference.  The  next  year  it  was  nearly  the 
same. 

The  Protestants  now  report  793  travelling  preachers,  715 
local,  and  64,220  church  members.  Whether  they  are 
more  happy  or  useful  under  their  new  system  is  a  question. 
It  is,  however,  certain  their  expectations  have  not  been  real- 
ized ;  nor  can  they  be,  while  the  old  church  displays  the 
piety,  good  sense  and  conciliation  which  have  characterized 
hei  past  history. 


CHAPTER   XL 

SREA1  REVIVAL  OF  RELIGION  —  ANTI-SLAVERY  SECESSION  — 

AND    THE    PRESENT    STATE     OF   METHODISM 

THROUGHOUT  THE  WORLD. 

From  the  year  1840  to 'the  year  1844,  a  general  revival 
of  religion  prevailed  throughout  the  country.  This  has 
been  attributed  to  various  causes.  The  real  exciting  cause 
was,  doubtless,  the  out-pouring  of  the  Spirit  of  God  upon 
the  public  heart,  directing  attention  to  the  subject.  While 
we  believe  that  the  Spirit  operates  more  or  less  at  all  times, 
and  upon  all  minds,  and  that  all  good  thoughts,  purposes, 
and  emotions,  are  attributable  to  its  influence,  we  cannot 
doubt  that  it  is  occasionally  shed  forth  in  peculiar  copious- 
ness and  power,  arousing  Christians  to  an  unusual  degree  of 
spiritual  interest,  and  begetting  tenderness  on  the  minds  of 
others.  This  seems  to  have  been  the  case  at  the  time 
referred  to  ;  one  evidence  of  which  was,  that  numerous  little 
prayer  meetings  were  instituted,  to  pray  especially  for  a 
revival  of  religion  and  the  conversion  of  sinners.  There 
was  a  pretty  general  conviction  among  evangelical  Chris- 
tians that  it  was  time  for  God  to  work,  and  they  were  so 
anxious  to  see  a  revival  they  exerted  themselves  with  a 
degree  of  earnestness,  appropriateness,  and  energy,  scarcely 
ever  witnessed  among  some  of  them  since  the  days  of 
Whitefield. 

While  therefore,  we  attribute  the  work  to  God,  as  its 
172 


GREAT   REVIVAL.  173 

efficient  author,  we  recognize  peculiar  Christian  exertion  as 
its  means.  If  it  originated  in  a  remarkable  out-pouring  of 
the  Spirit,  it  was  encouraged  and  carried  forward  instru 
mentally  by  a  remarkable  effort.  Measures  which  had  been 
repudiated  as  repugnant  to  the  true  philosophy  of  revivals, 
were  now  introduced  and  pushed  with  much  fervor.  The 
laity  were  called  into  action,  foreign  aid  was  invoked,  evan- 
gelists wrere  flying  from  field  to  field,  and  the  work  of  saving 
souls  was  made  the  all-absorbing  object. 

Another  circumstance  probably  had  considerable  effect. 
We  refer  to  the  emphatic  inculcation  of  the  doctrine  of 
Christ's  second  coming  and  the  transactions  which  are  to 
follow.  Various  ministers  of  different  denominations  her- 
alded these  truths  all  over  the  land  with  great  pathos  and 
power.  The  errors  with  which  they  were  associated  did  not 
lessen  their  influence,  but  rather  rendered  them  more  im- 
pressive. Taken  together,  the  presentation  was  an  alarm- 
ing affair.  Some  of  the  sermons  delivered  on  different 
occasions  were  almost  enough  to  frighten  "  the  very  elect" 
and  it  would  not  have  been  wonderful  if  many  had  plunged 
into  hopeless  despair.  For  the  argument  was  so  nicely 
drawn  that  few  could  see  its  fallacy  ;  the  honesty  and  devo- 
tion of  many  of  the  speakers  so  manifest,  they  could  not 
well  be  questioned ;  and  the  sentiments  inculcated  so  exciting 
in  their  tendency,  that  none  but  very  good  or  very  bad  people 
could  hear  them  proclaimed  without  trembling  for  their  own 
safety.  Hence,  while  few  believed  the  doctrine  that  Christ 
would  come  in  1843,  many  feared  it ;  and  having  full  confi- 
dence in  the  divine  reality  and  importance  of  religion,  they 
were  impelled  to  seek  it  then,  whereas,  under  other  circum- 
stances, they  might  have  remained  impenitent.  But  still 
they  were  really  converted.  Though  it  was  a  mistake  which 
stimulated  them  to   action,  the   process  they  pursued  was 


174  COMPENDIUM   OF   METHODISM. 

right,  and  the  result  pure.  The  mistake  had  no  other  influ- 
ence in  this  regard,  than  to  prompt  them  to  seek  religion 
then ;  which  done,  they  found  peace  in  believing.  But  it 
afterwards  became  identified  with  so  many  other  heresies  it 
poisoned  all  who  came  under  its  influence,  and  interposed 
one  of  the  greatest  obstacles  to  the  progress  of  religion  that 
has  ever  been  contrived.  This  we  believe  to  be  a  just  view 
of  the  subject,  in  general.  There  were,  doubtless,  instances 
in  which  religion  and  Millerism  were  so  combined,  that,  when 
the  error  of  the  latter  was  demonstrated,  all  confidence  in 
the  former  was  abandoned. 

Under  all  these  circumstances,  it  is  not  improbable  that 
some  improper  measures  were  employed,  or  that  others  were 
carried  to  extremes,  and  operated  to  produce  more  chaff 
than  wheat.  But,  notwithstanding,  there  was  much  wheat 
gathered.  It  is  true  many  fell  away,  but  not  a  larger  pro- 
portion, we  think,  than  is  usual.  When  it  is  said  that  the 
Methodist  Episcopal  Church  suffered  a  net  decrease  of  more 
than  fifty  thousand  members,  between  the  years  1844  and 
1847,  it  should  be  remembered  that  in  1843  her  net  increase 
was  154,634;  and  the  year  following,  102,831  ;  making  a  net 
increase  in  two  years  of  257,465  members ;  thus  exceeding 
all  precedent  by  tens  of  thousands.  The  ordinary  ratio  of 
apostasies,  therefore,  accounts  for  an  appalling  decrease, 
without  disparaging  the  character  of  the  work  in  the  least. 

But  other  items  come  into  this  account  that  are  important 
to  the  calculation.  During  this  time,  there  was  a  vigorous 
effort  made  by  come-outers  of  different  classes  to  break 
down  the  churches,  and  scatter  them  to  the  four  winds. 
While  the  revival  was  in  progress,  their  influence  was  parti  v 
counteracted ;  but  as  the  excitement  abated  they  became 
more  successful.  This,  taken  in  connection  with  the  fact 
that  there  was  scarcely  a  revival  in  the  country,  and  that 


GREAT   REVIVAL.  175 

thousands  of  church  members  die  annually,  goes  far  to 
explain  the  decrease  conceded,  and  leaves  little  to  charge  to 
the  mismanagement  of  the  revival  under  consideration ;  and 
especially  if  it  be  remembered  that  many  of  the  converts 
were  treated  by  certain  ministers  and  laymen  more  as  dupes 
or  hypocrites,  than  as  the  lambs  of  Christ's  flock. 

But  some,  we  are  aware,  take  other  views  of  the  subject, 
and,  we  fear,  have  so  far  fallen  out  with  God's  method  of 
converting  sinners  that  they  will  do  little  good  at  present. 
It  is  certain  they  will  never  make  many  genuine  converts 
by  preaching  against  excitement  and  ridiculing  revival 
measures.  But  still  there  is  hope  for  them.  Some  have 
already  run  so  low,  their  churches  become  so  sleepy  and 
cold,  and  their  congregations  so  thin,  they  are  about  willing 
to  let  the  Lord  work  in  any  way,  and  by  whomsoever  he 
will.  And  others  will  have  to  come  to  the  same  point,  and 
abandon  their  freezing  operations,  or  they  will  find  themselves 
forsaken  of  both  God  and  man,  as  is  really  best  they  should, 
unless  they  change  their  course. 

Another  question  intimately  connected  with  the  history  of 
the  church  in  those  times  was  that  of  slavery.  Mr.  Wesley 
having  early  taken  a  bold  stand  against  this  evil,  and  pub- 
lished a  tract  condemning  it  and  its  abettors,  in  the  most 
sweeping  terms,  his  followers  emigrating  to  the  country,  or 
coming  as  missionaries,  were  in  no  mood'  to  treat  it  with 
the  moderation  the  popular  sentiment  required.  The  first 
Conference,  which  was  held  in  1780,  came  down  upon  it 
with  a  vengeance,  declaring  it  to  be  "  contrary  to  the  laws 
of  Gfod,  man,  and  nature,  contrary  to  the  dictates  of  con- 
science and  pure  religion,  and  doing  that  which  we  would 
not  that  others  should  do  to  us."  Here  the  war  began, 
which  continued  with  more  or  less  severity  until  the  year 
1824,  when  the  Discipline  received  its  present  form.     But 


176  COMPENDIUM   OF  METHODISM. 

slavery  waxed  stronger  and  stronger,  and  its  advocates  were 
greatly  multiplied.  Indeed,  the  righteousness  of  slave- 
holding  was  hardly  questioned.  If  it  was  not  just  right  in 
the  abstract,  it  was  unavoidable,  and  therefore  not  to  be 
condemned  ;  and,  as  the  poor  proscribed  race  were  doomed 
to  be  slaves,  it  was  the  duty  of  good  men  to  hold  them,  and 
keep  them  out  of  wicked  hands.  Thus,  slaveholding  mem- 
bers of  the  church  were  tolerated,  notwithstanding  the 
known  sentiments  of  Mr.  Wesley  and  the  early  Conferences. 
But  there  was  to  be  a  revival  of  the  question.  The  pub- 
lic mind,  in  the  providence  of  God,  was  beginning  to  show 
signs  of  moral  life.  Temperance  had  been  under  discussion 
for  several  years,  and  the  better  sort  of  people  had  become 
convinced  that  the  use  of  ardent  spirits  as  a  beverage  was 
wrong.  How  strange  that  they  had  never  thought  of  this 
before  !  But  such  is  our  blindness.  This  suggested  that 
other  popular  practices  might  not  be  right,  and  they,  too, 
were  agitated,  found  to  be  wanting,  and  corrected.  About 
the  year  1830,  the  colonization  scheme,  an  enterprise  of 
unbounded  popularity,  was  called  in  question ;  and  with  it 
the  subject  of  slavery,  some  of  whose  more  stirring  aspects 
were  developed  in  an  alarming  manner.  Several  of  the 
New  England  preachers  felt  it  their  duty  to  discuss  it  in 
the  pulpit  and  papers  ;  which  they  did,  with  powerful  effect. 
But  many  demurred.  "  They  feared  the  consequences. 
They  could  not  un-Christianize  good  brethren  of  the  South. 
They  were  true  men,  and  Methodists,  —  often  more  tu  be 
pitied  than  blamed,  —  had  some  show,  at  least,  of  divine 
authority  for  their  course  ;  but,  though  they  were  all  sinners, 
abolition  measures  were  too  severe,  too  exciting,  and  must 
not  be  countenanced."  The  contest  was  sharp  and  alarming. 
The  officiaries  of  the  church,  anxious  to  save  the  trembling 
ark  of  Methodism,  interposed  to  stay   the  desolating  tide, 


ANTI-SLAVERY    SECESSION.  177 

when  lo!  their  authority  was  called  in  question,  and  a 
tedious  discussion  of  "  Conference  and  Bishops'  rights " 
followed. 

That  both  sides  committed  some  serious  errors  is  not  tj 
be  doubted,  nor  that  both  were  correct  in  important  particu- 
lars. Neither  party  would  probably  think  the  writer  an 
impartial  judge  of  the  questions  at  issue.  It  will  be  con- 
ceded, however,  that  the  discussion  had  the  good  effect  to 
elicit  a  more  thorough  knowledge  of  slavery  and  of  the 
discipline  of  the  church.  The  General  Conference  of  1836, 
thinking,  no  doubt,  to  allay  the  excitement,  and  restore 
peace,  declared  that  they  "  were  decidedly  opposed  to 
modern  abolitionism,  and  wholly  disclaimed  any  right,  wish, 
or  intention,  to  interfere  with  the  civil  and  political  relation 
between  master  and  slave,  as  it  exists  in  the  slaveholding 
States  of  this  Union."  But  this  measure  failed  to  satisfy 
either  party.  It  went  too  far  for  the  North,  and  not  far 
enough  for  the  South.  The  latter  considered  it  of  doubtful 
import,  as  to  the  main  question,  while  slavery  was  con- 
demned by  the  discipline,  and  was  a  bar  to  the  episcopal 
office ;  and  the  former  regarded  it  as  an  unwarrantable 
rebuke  of  their  principles  and  measures.  Hence  the  excite- 
ment continued ;  the  rabid  slaveholder  threatening  to  secede 
if  a  slaveholder  should  not  be  elected  to  the  episcopacy  at 
the  next  session ;  and  the  rabid  abolitionist  significantly  inti- 
mating a  similar  result  in  the  North,  if  his  rights  should  not 
be  conceded,  and  slavery  treated  more  in  conformity  with 
the  views  of  Mr.  Wesley  and  the  example  of  the  fathers. 

During  the  four  succeeding  years  the  action  of  the  An- 
nual Conferences  wras  diverse,  and  not  very  satisfactory. 
Some  said  one  thing  and  some  another,  according  to  their 
respective  opinions,  while  many  thought  it  prudent  to  say 

nothing.     The  excitement  in  certain  quarters  ran  very  high. 

12 


JLY8  COMPENDIUM    OF   METHODISM. 

and  ministers  of  different  views  were  called  in  their  turn  to 
endure  trials  they  little  anticipated.  The  secessions  which 
had  been  predicted  seemed  increasingly  probable,  and  the 
real  friends  of  the  church  contemplated  the  event  with  pro- 
found concern. 

The  General  Conference  of  1840  was  more  satisfactory 
to  the  North  than  the  last  preceding.  A  committee  was 
appointed  on  slavery,  to  which  numerous  petitions  were 
referred  with  all  due  respect.  Petitions  for  a  moderate 
episcopacy,  having  reference  to  certain  exercise  of  authority 
on  the  part  of  some  of  the  bishops,  were  also  received.  The 
decision  of  the  Missouri  Conference,  finding  Silas  Comfort 
guilty  of  mal-administration,  in  admitting  the  testimony  of 
colored  persons  against  white  persons  in  a  church  trial,  was 
reversed ;  all  of  which  was  very  pleasing.  But  these  cir- 
cumstances were  seriously  modified  by  the  Conference  sus- 
taining the  appeal  of  a  brother  whose  administration  as  Pre- 
siding Elder  had  been  condemned  by  his  Conference;  the 
passage  of  a  resolution  offered  by  Ignatius  A.  Few  against 
the  admission  of  the  testimony  of  colored  persons  in  church 
trials;  the  adoption  of  the  report  on  the  Westmoreland 
petitions  against  the  Baltimore  Conference,  for  refusing 
to  ordain  certain  local  preachers  because  they  were  slave- 
holders ;  by  a  remonstrance  from  New  York  against  an  anti- 
slavery  petition  before  presented,  and  by  several  other  less 
important  particulars.  Abolitionists  were  not  satisfied. 
Some  became  despondent,  and  began  to  think  more  seriously 
of  secession ;  but  the  larger  part  thought  they  s^w  indica- 
tions of  improvement,  and  were  quite  willing  to  toil  on,  and 
trust  the  issue  to  an  all-wise  Providence. 

This  gave  a  new  aspect  to  the  controversy.  Till  near 
this  time,  the  question  of  an  anti-slavery  secession  had  not 
oeen   ;>p3nly  debated.     An  intention   to   secede   had   been 


ANTI-SLAVEKY    SECESSION.  179 

charged  upon  the  party,  but  had  been  unequivocally  denied, 
sxcept,  perhaps,  by  a  few,  who  spake  with  less  apparent 
concern  about  an  event  of  that  nature.  "  They  could  not 
tell  what  would  take  place,  but  they  had  not  determined  on 
any  such  step  as  yet."  Now  they  began  to  teach  the  sin- 
fulness of  maintaining  church  relations  with  a  denomination 
which  countenanced  slavery ;  that  there  was  no  hope  of 
reforming  the  church  ;  and  to  give  other  unmistakable  inti- 
mations of  alienation  and  radical  intentions.  But  here  they 
were  met.  Those  who  had  been  with  them  in  the  heat  of 
the  battle,  loved  the  church,  notwithstanding  her  tardiness, 
and  would  not  cherish  the  thought  of  dissolving  their  con- 
nection with  her.  Nor  would  they  allow  the  party  they  had 
cooperated  with  in  good  faith  for  the  extinction  of  slavery, 
to  run  off  in  a  tangent,  or  bring  in  divisional  questions, 
without  resistance. 

Thus  the  anti-slavery  ranks  became  much  divided  on 
these  and  collateral  questions,  into  loyal  and  radical  parties, 
both  of  which  contended  earnestly  for  their  respective  views 
and  modes  of  operation.  But  the  wheels  of  the  radicals 
dragged  heavily.  The  new  issue,  which  they  were  endeav- 
oring to  make,  and  the  project  they  had  evidently  under- 
taken, depreciated  their  influence  among  their  anti-slavery 
friends,  and  left  them  little  hope  of  regaining  their  former 
standing  in  the  Conference  ;  whereupon  the  leading  spirits 
seemed  to  adjust  themselves  to  their  unfortunate  condition, 
and  watch  the  developments  of  time.  Little  was  .heard 
from  them  for  several  months,  except  now  and  then  a  mur- 
mur of  despondency  and  complaint ;  and  it  was  a  question  of 
much  interest,  among  their  old  friends,  whether  they  would 
make  the  desperate  plunge,  or  let  the  excitement  blow  over, 
and  become  the  able  and  efficient  laborers  they  had  been  in 
former  days.     But  the  stillness  of  that  hopeful  hour  was  at 


180  COMPENDIUM    OP   METHODISM. 

last  broken,  (in  1342,)  by  the  proclamation  that  Rev. 
Orange  Scott  had  seceded,  and  was  calling  for  volunteers  te 
join  his  standard. 

We  speak  of  these  circumstances  with  painful  recollections. 
These  men  were  our  friends  and  elder  brethren.  We  stood 
with  them  in  the  very  heat  of  the  conflict,  and  loved  them 
as  our  own  life.  They  were  good  men  and  strong ;  they 
meant  right,  and  they  did  right  in  many  particulars.  But 
they  thought  themselves  injured,  and  it  grieved  them  to  the 
heart  —  perhaps  enraged  them  —  and  they  could  not  endure 
it.  That  others  would  have  done  better  in  their  situation  is 
not  certain.  The  movement  was,  to  some  extent,  success- 
ful. Several  preachers,  with  a  considerable  number  of  lay 
members,  withdrew,  and  united  in  the  formation  of  a  new 
church,  which  they  were  pleased  to  christen  a  The  Wesleyan 
Methodist  Church."  The  loss  of  numbers  and  influence  to 
us,  though  considerable,  was  not  the  greatest  evil  connected 
with  the  affair.  The  bitter  discussions,  and  the  division  of 
young  and  feeble  societies,  unavoidably  connected  with  the 
outbreak,  were  most  to  be  deprecated.  However,  the  con- 
test was  carried  on  with  as  little  asperity,  and  with  as  few 
evil  consequences,  as  could  have  been  expected,  every  thing 
considered.  The  lines  of  demarcation  were  soon  drawn, 
and  the  controversy  passed  away  to  swell  the  history  of 
human  infirmities. 

The  Wesleyans  take  high  ground  against  slavery  —  eschew 
all  bishops  and  presiding  elders,  supplying  their  places  by 
presidents  of  Conferences,  stationing  committees,  and  chair- 
men of  districts.  In  doctrine,  and  in  most  other  respects, 
they  have  adhered  pretty  closely  to  their  old  principles. 
They  have  a  Book  Concern  in  New  York,  a  missionary 
society,  and  the  other  etcetera  usually  connected  with  sucL 
establishments.     Many  who  left  the  church,  at  first,  have  r& 


ANTI-SLAVERY   SECESSION.  181 

turned,  not  having  succeeded  in  the  new  enterprise  as  they 
anticipated.  It  is  their  opinion  that  the  old  church  is  the 
least  objectionable ;  but  some  are  of  a  different  opinion. 
This  body  is  divided  into  twelve  yearly  Conferences,  and 
claims  to  number  25,000  members. 

The  doings  of  the  General  Conference  of  1840  were  not 
less  offensive  to  the  South  than  to  the  abolitionists.  They 
evidently  saw  that  the  tide  was  turning  —  that  anti-slavery 
views  were  more  deeply  rooted  among  northern  and  middle 
men  than  in  1836.  This  was  plain  enough  to  be  seen  in  the 
discussion  of  the  colored  testimony  question,  which  was  long 
and  able,  and  in  other  discussions  having  more  or  less  refer- 
ence to  the  subject  of  slavery.  Bat  this  was  not  the  only 
ground  of  offence.  They  had  felt  implicated  and  dishonored 
in  the  fact  that  no  slaveholder  had  ever  been  elected  to  the 
episcopacy.  William  A.  Smith  had  appealed  to  the  South, 
inquiring  whether  they  would  submit  to  such  proscription, 
and  declaring,  if  the  General  Conference  did  not  recede, 
he  would  seek  to  establish  a  Southern  General  Conference. 
But  the  Conference,  it  seems,  did  not  recede,  nor  did  it 
exactly  continue  on  its  former  course.  There  was  difficulty. 
To  come  square  up  to  the  question,  and  elect  non-slavehold- 
ers to  the  office,  would  have  given  unpardonable  offence  to  the 
South.  To  elect  slaveholders,  they  could  not  consistently 
with  their  principles,  nor  with  the  peace  of  the  church  at 
large  ;  for  it  was  well  understood  that  such  promotion  of 
slaveholders  would  not  be  tolerated  in  the  free  States.  But 
Dr.  Fisk  having  declined  ordination  it  was  necessary  to  sup- 
ply  his  place,  and  it  was  proposed  to  strengthen  the  episco- 
pacy by  the  addition  of  one  or  two  others.  But  so  critical 
were  the  circumstances,  it  was  deemed  inexpedient,  by  a  ma- 
jority of  the  Conference,  to  elect  any  more.     This  the  South 


182  COMPENDIUM    OF    METHODISM. 

regarded  as  dodging  the  question,  and  an  evasioi  of*  their 
rights. 

Four  years  more  rolled  away,  and  still  the  subject  was 
not  at  rest.  Abolitionists  were  making  less  ado,  perhaps, 
than  formerly,  but  others  were  waxing  more  and  more  de- 
cided. Besides,  slaveholders  were  determined  to  have  th) 
question  brought  to  an  issue.  At  the  opening  of  the  General 
Conference  of  1844,  it  was  learned,  to  the  regret  of  many, 
that  there  were  two  cases  that  must  come  before  the  Confer- 
ence, involving  the  very  gist  of  the  matter,  and  that  must 
be  decided.  One  was  the  appeal  of  Rev.  F.  A.  Harding 
from  the  decision  of  the  Baltimore  Conference,  by  which  he 
was  suspended  from  his  ministerial  standing  for  refusing  to 
manumit  certain  slaves  which  came  into  his  possession  by 
marriage  ;  and  the  other  was  the  fact  that  Bishop  Andrew 
had  married  a  woman  having  slaves,  by  which  he  had  become 
a  slaveholder. 

The  appeal  was  argued  pro  and  con  with  singular  ability ; 
Rev.  John  A.  Collins,  of  Baltimore,  speaking  for  his  Con- 
ference, and  Rev.  William  A.  Smith,  of  Virginia,  for  the 
appellant.  The  trial  occupied  several  days.  It  was 
regarded  by  many  as  the  great  question  of  the  session.  But 
the  decision  came,  at  last,  sustaining  the  action  of  the  Balti- 
more Conference  by  a  vote  of  one  hundred  and  seventeen  to 
fifty-six.  This  was  a  heavy  blow,  though  just  and  right 
according  to  Methodist  discipline,  and  it  gave  high  offence. 

The  other  question  was  not  long  delayed.  A  resolution 
was  adopted,  stating  the  rumor  about  one  of  the  bishops,  and 
calling  upon  the  committee  on  episcopacy  to  make  inquiry 
and  report  the  next  morning.  The  report  fully  sustained 
the  rumor,  and  brought  out  all  the  circumstances  over 
Bishop  Andrew's  own  signature.     What  ought  to  be  done  ? 


ANTI-SLAVERY   SECESSION.  183 

was  now  the  all-absorbing  question.  Those  who  knew  the 
bishop  best,  whispered  that  he  would  resign ;  and  had  he 
studied  his  own  feelings,  he  probably  would  have  done  so. 
But  there  was  another  spirit  abroad.  His  brethren  said. 
"  No ;  southern  rights  and  interests  require  you  to  stand 
your  ground.  It  is  time  to  have  this  vexed  question  settled." 
Hence  he  left  the  Conference  to  take  such  action  as  it 
deemed  advisable.  The  subject  was  discussed  in  all  its  as- 
pects, chiefly  by  middle  and  southern  men.  Abolitionists, 
who  had  been  in  collision  with  both  before,  had  little  to  do 
but  to  watch  the  contest.  At  length  the  crisis  was  reached, 
and  it  was  modestly  declared,  as  "  the  sense  of  the  Confer- 
ence, that  Bishop  Andrew  desist  from  the  exercise  of  his 
office,  so  long  as  this  impediment  remains ; "  that  is,  till  he 
should  cease  to  hold  slaves. 

This,  together  with  the  Harding  case,  indicated  that  the 
discipline  on  slavery  was  not  "  a  dead  letter,"  and  blasted 
all  hope  of  electing  a  slaveholder  to  the  office  of  bishop. 
The  object  now  seems  to  have  been  to  retreat  as  handsomely, 
and  with  as  much  advantage  as  possible,  though  it  was  not 
then  distinctly  understood.  The  plan  was  laid,  and  Dr. 
Capers  appeared  before  the  Conference  with  a  long  string  of 
resolutions  providing  for  a  division  of  the  church  into  two 
distinct  General  Conferences.  The  unconstitutionality  of 
this  measure  was  too  obvious.  The  paper  was,  however, 
referred  to  a  committee,  which  did  not  fail  to  see  at  a  glance 
that  the  thing  was  impracticable. 

Next  appeared  a  "  declaration,"  signed  by  the  southern 
delegates,  representing  that  the  agitation  of  the  subject  of 
slavery,  and  the  frequent  action  of  the  General  Conference, 
and  especially  the  action  had  in  Bishop  Andrew's  case,  musi 
produce  a  state  of  things  in  the  South  which  rendered  the 
continued    jurisdiction    of  the  General    Conference   over 


184  COMPENDIUM    OF   METHODISM. 

Southern  Conferences  inconsistent  with  the  success  of  tlic 
ministry  in  the  slaveholding  states.  This  was  immediately 
referred  to  a  committee  of  nine,  with  instructions,  if  they 
could  not  devise  a  plan  for  the  amicable  adjustment  of  the 
difficulties  on  the  subject  of  slavery,  to  devise,  if  possible,  a 
constitutional  plan  for  a  mutual  and  friendly  division  of  the 
church.  But  the  latter  could  not  be  done.  "  But,"  said 
the  South,  "  we  cannot  live  under  these  circumstances,  — 
we  shall  be  driven  from  our  fields,  and  the  souls  committed 
to  our  care  will  perish.  What  shall  we  do  ?  Suppose,  on 
getting  home,  we  should  find  it  indispensable  to  separate, 
how  will  the  General  Conference  view  us  ?  How  shall  we 
be  treated  ?  Shall  there  be  friendly  relations,  and  an  ami- 
cable settlement  of  the  property  question ;  or  shall  we  be 
dewed  as  enemies  ?  "  Middle  men  were  anxious  to  accom- 
modate, and  Eastern  men  were  fearful  of  the  consequences 
of  not  doing  so ;  for  it  was  already  under  contemplation  to 
reconsider  Bishop  Andrew's  case,  and  lay  it  over  four  years, 
agreeably  to  the  recommendation  of  the  board  of  bishops, 
unless  something  conciliatory  should  be  done.  It  was  an 
exciting  moment,  and  great  men  were  at  their  wits'  end  to 
know  what  to  do. 

Finally,  the  committee  agreed  upon  a  plan  to  meet  the 
anticipated  emergency,  and  reported  it  to  the  Conference. 
It  was  not  all  they  could  wish,  but  it  was  the  best  they 
could  devise,  and  it  was  favorably  received.  Southern  del 
egates  were  greatly  relieved,  and  submitted  to  the  rescinding 
of  Few's  colored  testimony  resolution,  passed  four  years 
before,  with  remarkable  composure  ;  and  the  Conference 
was  permitted  to  leave  New  York  without  the  honor  of  being 
mobbed,  as  it  was  tremblingly  feared  they  would  be,  and 
without  undoing  the  work  it  had  unexpectedly  wrought,  in 
the  several  particulars  before  mentioned. 


ANTI-SLAVERY   SECESSION.  18d 


o 


Whether  the  Conference  acted  the  prudent  part  in  this 
measure  is  seriously  questioned.     Some,  who  were  foremost 
in  getting  the  plan  through,  have  deeply  regretted  it  since. 
Northern  men,   generally,  who  favored  it,  did  so  purely  to 
avoid  what  they  regarded  a  greater  and  insupportable  evil. 
To  have  left  Bishop  Andrew  in  the  full  exercise  of  episcopal 
powers  at  that  time,  would  have  scattered  our  churches  to 
the  winds  ;  and  that,  it  was  believed  on  good  authority,  would 
have  been  the  result  of  preventing  the  adoption  of  this  or 
some  similar  plan  of  conciliation.     Indeed,  we  only  escaped, 
as  it  was  ;  a  circumstance  which  should  never  be  forgotten  in 
treating  of  the  action  of  New  England  men  in  the  premises. 
Our  choice  was  between  having  a  slaveholding  bishop,  the 
transfer  of   our  churches  to  Wesleyanism,  so  called,  or  a 
general  New  England  secession,   on  the  one  hand ;    and 
acquiescence  in  a  plan,  some  features  of  which  we  did  not 
approve,  but  could  not  get  altered,  either  in  the  committee, 
or   in   the    Conference,   on  the  other.     We  preferred  the 
latter.     It  seemed  to  us  better  to  be  the  Methodist  Episcopal 
Church,  united  and  at  peace,  than  to  be  a  distracted  limb  of 
it,  or  separate,  however  harmoniously,  and  let  the  South 
hold  the  old  title,  and  the  perquisites  connected  therewith. 
And  if  they  who  had  caused  so  much  trouble  by  their  con- 
nection with  slavery,  had  a  mind  to  take  the  responsibility 
of  seceding,  we  were  not  disposed  to  demur,  to  treat  them 
discourteously,  or  to  withhold  from  them  any  thing  that  they 
could    lawfully   claim,    and    the    church    lawfully   bestow. 
Hence,  we  concurred  in  the  plan,  though  not  satisfied  with 
it,  and  the  South  has  taken  all  the'  advantage  of  it  possible 
to  become  an  independent  body,  and  adjust  themselves  to 
what  they  regarded  the  necessities  of  their  situation.     For 
one,  the  writer  cannot  regret  it.     Had  they  remained  in  the 
church,  there  must  have  been  an  endless  controversy,  to 


186  COMPENDIUM   OF   METHODISM. 

very  little  purpose.  They  are  now  at  liberty  to  manage 
their  own  affairs,  without  Northern  interruption ;  and  we  are 
free  from  the  responsibilities  of  slavery  among  them,  which 
pressed  so  heavily  upon  us  before  their  separation. 

The   Methodist  Episcopal  Church,  South,  now  embraces 
four  bishops,  (Bishop  Bascom  having  lately  deceased,)  ons 
thousand  six  hundred  and  forty-two  travelling,  and  three 
thousand  nine  hundred  and  seventy-seven  local  preachers ; 
and  five  hundred  and  four  thousznd,  five  hundred  and  thirty 
members.      They  also   have  a  Book   Concern,  Missionary 
Society,  and  nearly  all  the  paraphernalia  of  the  old  church. 
They  publish  six  weekly  papers,  besides  a  Sunday  School 
Advocate,  Ladies'  Companion,  and  Quarterly  Review.   And, 
so  far  as  we  can  learn,  they  are  doing  a  good  business  in  all 
these  departments,  and  feel  quite  happy  in  their  new  rela- 
tions.     They  employ  221  missionaries  among  the  colored 
people,  and  in  destitute  portions  of  the  regular  work ;  thirty- 
nine  among  the  Indians,  eight  among  the  Germans,  two  in 
China,  and  three  in  California,  at  an  expense,  the  last  year, 
of  $85,973.48,  which  was  the  amount  of  their  receipts. 

These  discussions  and  divisions  had  their  effect.  Numer- 
ous societies  were  divided,  sometimes  one  party  claiming  the 
property,  and  sometimes  the  other.  Several  law  suits  were 
instituted ;  some  of  which  have  been  decided  in  favor  of  the 
old  church.  Others  are  now  pending,  particularly  the  suit 
of  the  Church  South  to  obtain  a  part  of  our  Book  Concern, 
and  other  property.  But  whether  these  evils  have  not  been 
more  than  counter-balanced  by  the  healthful  competition 
that  has  resulted  from  the  divisions  mentioned,  is  a  ques- 
tion. All  parties  have  more  or  less  prospered.  Many  souls 
have  been  converted,  more  schools  and  colleges  established, 
and  much  more  money  contributed  for  missions,  and  other 
benevolent  objects,  than  before  the  conflict  commenced ;  in 


PRESENT  STATE  OF  METHODISM.         187 

all  of  which  we  do  and  will  rejoice.  The  net  increase  in  the 
Methodist  Church,  embracing  these  two  bodies,  in  the  last 
ten  years,  notwithstanding  all  our  contentions,  and  the 
spiritual  dearth  that  has  shrouded  nearly  the  whole  country 
m  comparative  darkness  during  a  considerable  part  of  that 
time,  is  more  than  450,000  members,  with  a  corresponding 
increase  of  preachers,  and  other  means  of  efficiency. 

The  Methodist  Episcopal  Church  is  divided  into  thirty-one 
Annual  Conferences,  comprehending  the  United  States  and 
its  territories,  with  the  colony  of  Liberia ;  and  it  embraces 
3,660  travelling  preachers,  364  superannuated,  5,292  local, 
and  666,310  members.      It  has  7,428  Sunday  Schools  in 
successful  operation,  embracing  78,840  teachers,  403,653 
scholars.     It  sustains  three  missionaries  in  China,  fourteen  in 
Africa,  one  in  South  America,  nine  in  Oregon,  two  in   Cali- 
fornia, three  in  Germany,  one  hundred  and  eight  among  our 
German  population,  seventeen  among  the  Indians,  two  among 
the  Swedes  and  Norwegians,  and  three  hundred  and  thirty- 
seven  in  destitute  portions  of  our  country. 

Some  of  these  missions  have  but  recently  been  established, 
but  they  all  promise  a  rich  harvest  of  good.  The  number 
of  church  members  connected  with  them  is,  in  Africa, 
1,117 ;  in  South  America,  51 ;  in  Oregon,  404 ;  in  Ger- 
many, 14 ;  among  our  German  population,  7,128 ;  Indians, 
1,075  ;  Swedes  and  Norwegians,  153  ;  and  in  the  missions 
connected  with  our  regular  work,  30,438. 

The  Methodist  Episcopal  Church  has  also  under  its  con- 
trol eight  colleges  and  universities,  which  it  sustains  at  an 
annual  expense  of  not  less  than  $80,000.  These  are  located 
as  follows :  Middletown,  Conn. ;  Carlisle,  Pa. ;  Greencastle, 
Ind. ;  Mcadville,  Penn. ;  Delaware,  Ohio  ;  Lebanon,  111. ; 
Appleton,  Wis. ;  and  Iowa  City.  Besides,  it  has  two  or 
three  others  projected,  and  the  funds  necessary  to  sustain 


188  COMPENDIUM    OP   METHODISM. 

them  secured  to  considerable  extent ;  and  three  female 
colleges  :  located  at  Fort  Wayne,  Ind. ;  Cincinnati,  Ohio  ; 
and  Wilmingcon,  Del.  In  addition  to  these,  it  has  thirty-five 
seminaries  scattered  about  through  the  States,  embracing  a 
large  number  of  students  of  both  sexes. 

Well  may  it  be  said,  "  what  hath  God  wrought !  "  It  is 
certain  that  such  a  work  has  never  been  accomplished  in  so 
short  a  time,  since  the  pentecostal  age.  And  it  is  not  less 
certain,  that  no  system  of  religious  operations  has  ever  had 
so  much  opposition  to  endure  and  overcome.  Yet  it  has 
gone  steadily  on  in  weal  and  woe,  converting  its  worst  ene- 
mies, and  succeeding  often  in  its  greatest  defeats.  Its  pros- 
perity has  been  universal  and  unceasing  ;  its  adversity,  only 
local  and  temporary.  And  its  progress  was  never  greater, 
or  its  prospects  brighter,  than  at  present. 

Writh  the  Church  of  England,  and  other  national  establish- 
ments, we,  of  course,  can  institute  no  comparisons,  because 
they  swallow  up  all  sects  and  parties  that  come  within  their 
bounds,  whether  good,  bad,  or  indifferent.  Nor  is  it  fair  to 
compare  Methodists,  and  other  evangelical  churches,  with 
those  sects  which  pander  to  the  popular  taste,  and  receive 
persons  of  all  descriptions  to  their  fellowship,  without  regard 
to  their  religious  character.  Rich  and  popular  societies, 
which  say  little  of  our  obligations,  beyond  the  observance  of 
mere  church  rites,  may  draw  around  them  an  accumulation 
of  chaff  in  which  there  will  be  little  wheat.  The  compar 
ison,  to  be  just  and  fair,  should  relate  only  to  those  whose 
circumstances  are  equal  in  other  respects,  and  who  require 
the  same  change  of  heart  and  life  as  the  condition  of  their 
fellowship.  But  we  will  not  be  particular.  A  few  facts 
will  be  sufficient  for  our  purpose. 

The  Independents,  of  England,  arose  about  the  year  1600. 
Thev  dissented  from  the  establishment  under  the  leadership 


PRESENT  STATE  OP  METHODISM.         189 

of  Rev.  John  Robinson,  adopted  Calvinistic  views,  and  the 
model  government  of  Congregationalism  in  New  England. 
The  Baptists  appeared  soon  after,  adopting  similar  views 
and  modes  of  operation,  but  differing  from  the  Independents 
ji  relation  to  the  subjects  of  baptism  and  the  manner  in 
which  it  should  be  administered.  They  were  afterward 
divided  ;  a  part  becoming  Arminians.  The  Presbyterians 
had  commenced  their  career  half  a  century  before.  But 
with  this  advantage  as  to  time,  and  with  other  advantages 
we  need  not  enumerate,  the  aggregate  numbers  and  influ- 
ence of  all  these  denominations  in  England  is  not  equal  to 
that  of  the  Methodists. 

Methodism  has  not  been  less  successful  in  America.  The 
Congregationalists  have  occupied  this  field  ever  since  the 
landing  of  the  May  Flower  in  1620.  They  first  settled  the 
country,  particularly  New  England,  and  for  many  years 
managed  matters,  both  civil  and  religious,  much  in  their 
own  way,  and  excluded  all  dissenters  from  their  territory. 
They  now  number  1,687  ministers,  197,196  church  members. 
The  Baptists  have  had  nearly  the  same  time  to  multiply,  theii 
first  church  having  been  formed  by  Roger  Williams  in  1638. 
The  regular  Calvinistic  Baptists  now  number  5,142  ministers, 
and  686,807  members.  The  first  presbytery  in  the  country 
was  organized  in  1705,  about  eighty  years  before  the  organi- 
zation of  our  church ;  and,  in  common  with  the  other  lead- 
ing denominations,  the  Presbyterians  have  done  a  great  and 
good  work.  The  Old  and  New  Schools  together  embrace 
3,333  ministers,  and  338,830  members.  The  Protestant 
Episcopal  Church  has  been  less  successful,  though  it  com- 
menced its  operations  in  the  very  infancy  of  the  colonies, 
and  had  much  to  favor  it  till  after  the  revolution.  It  at 
present  numbers  1,553  minist3rs,  and  73,000  members. 
Hher  denominations  have  done  well,  and  have  contributed 


190  COMPENDIUM   OP  METHODISM. 

greatly  to  the  religious  influence  of  the  country,  but  are  less 
numerous. 

Now,  when  it  is  considered  that  the  first  Methodist  mis- 
sionary to  this  country  arrived  in  17G9,  and  that  the  church 
was  not  organized  until  1784,  and  has  since  had  to  contend 
with  poverty  and  prejudices  incident  to  no  other  Christian 
body  that  has  attained  to  any  considerable  importance  in 
the  community,  and  that,  nevertheless,  it  now  numbers  in  its 
two  grand  divisions  5,646  ministers,  and  1,170,840  members, 
it  must  be  conceded  that  it  has  been  wonderfully  favored. 

Another  view  of  the  subject  will  indicate  this  truth  with 
equal  distinctness.  In  1795  the  Methodist  Episcopal 
Church  numbered  60,604  members,  which  was  about  one  to 
every  sixty  of  the  whole  population  of  the  country.  It  now 
embraces  about  one  in  every  twenty  of  the  present  popula- 
tion —  showing  a  proportionate  increase,  exceeding  that  of 
the  rapid  increase  of  the  population  of  the  country,  as  three 
to  one.  Now,  with  all  respect  to  sister  denominations,  and 
we  certainly  entertain  a  high  regard  for  them,  we  affirm 
that  the  like  advancement  is  not  to  be  seen  in  the  progress 
of  any  one  above  mentioned.  Indeed,  several  of  them  have 
lost  nearly  in  the  proportion  that  we  have  gained,  and 
no  one  of  them  has  increased  in  the  same  ratio  by  a  very 
large  per  centum,  notwithstanding  tens  of  thousands  who 
have  been  converted  among  us  have  united  with  them. 

What  has  given  us  this  peculiar  distinction,  is  a  question 
that  wise  men  have  solved  differently.  Some  say  one  thing 
and  some  another ;  but  all,  who  trace  it  to  any  single  circum- 
stance abstract  from  others,  evidently  err,  not  fully  compre 
bending  the  system  in  all  its  parts. 

It  cannot  be  attributed  to  our  doctrines,  merely,  for 
others  have  preached  the  same.  Nor  to  our  literary  attain- 
ments, for   in   this   respect   we  are  frank  to  acknowledge 


PRESENT  STATE  OF  METHODISM.         191 

ourselves  behind  some  other  denominations.  Though  many 
of  our  preachers  are  literary  men,  and  have  astonished  the 
world  by  their  productions,  the  mass  lay  no  claim  to  this 
character.  They  have,  however,  been  grossly  misrepre- 
sented by  certain  clerical  pretenders,  who  have  not  dis- 
tinguished themselves  for  modesty  and  good  breeding,  how- 
ever profound  their  .learning.  But  some  of  these  have  had 
their  reward  in  the  mortification  of  seeing  their  enlightened 
hearers  forsake  them  to  attend  upon  the  more  tangible  and 
effective  ministrations  of  their  itinerating  neighbors.  They 
may  yet  learn  that  ministerial  education  does  not  consist  in 
mere  sheepskin  diplomas,  and  that  it  is  not  policy  to  ridicule 
whom  God  and  his  people  "  delight  to  honor." 

Had  Methodists  been  rich  in  this  world's  goods,  their 
success  might  have  been  attributed  to  this  cause ;  but,  like 
the  Saviour  and  his  early  disciples,  they  have  generally 
been  poor.  They  could  not  appeal  to  the  pride  and  vanity 
of  the  world,  by  erecting  splendid  churches,  and  otherwise 
making  a-  great  display,  if  they  were  disposed.  They  have 
had  to  preach  in  private  dwellings,  school-houses,  barns,  and 
in  the  open  air,  till  they  could  erect  churches.  And  many 
of  these,  for  the  want  of  means,  have  had  to  be  small,  and 
often  out  of  place,  and  uninviting.  And  the  world  has 
looked  on  and  mocked,  and  professors  of  religion  have  not 
unfrequently  joined  in  the  sport.  This  same  cause  has  been 
an  occasion  of  reproach  to  preachers,  who  have  often  had  to 
live  in  a  style  directly  calculated  to  lessen  the  respect  of 
community  for  them,  and  also  for  their  enterprise. 

We  cannot  trace  this  prosperity  to  any  one  instrumental 
cause,  and  say,  that  is  it ;  for  it  is  evidently  attributable  to 
many  causes.  Our  doctrines,  our  style  of  presenting  them, 
our  itinerancy,  and  other  prudential  regulations,  have  all 
had  an  influence.     No  one  item  in  our  economy  has  been 


192  COMPENDIUM   OF  METHODISM. 

without  effect  in  pushing  forward  this  grand  consummation  ; 
and  we  think  some  of  the  least  prominent  of  our  measures 
have  been  most  effective.  God  has  seemed  to  approve  the 
whole  movement,  and  crown  every  honest  and  faithful 
ondeavor  with  his  blessing.  To  him  we  ascribe  all  the  glory. 
He  has  gone  before  his  people,  and  led  them  as  a  shepherd 
his  flock,  into  green  pastures  and  beside  the  still  waters.  He 
has  attended  them  in  dangers,  and  made  a  way  for  their 
escape.  In  difficulties  he  has  been  their  helper,  suggesting 
measures,  suppressing  prejudices,  converting  foes  to  friends, 
and  begetting  interest  and  liberality  where  there  was  enmity 
and  covetousness. 

Numerous  instances  have  occurred  where  the  influential, 
supported  by  the  rabble,  as  usual,  have  determined  the 
Methodists  should  not  make  a  stand  among  them,  and 
united  to  prevent  it ;  and  not  unfrequently  the  minister  of 
the  place  has  taken  a  leading  part  in  the  conspiracy.  But, 
notwithstanding  their  vigilance  and  power,  Methodism  has 
taken  root,  and  become  established ;  and  would  have  been 
alike  successful  in  more  places  of  the  kind,  had  its  friends 
been  true  to  their  principles. 

From  this  hasty  sketch  it  must  appear  to  every  reader, 
who  is  not  blinded  by  prejudice,  that  Methodism  has  been 
peculiarly  successful.  A  little  more  than  one  hundred  years 
ago,  it  had  no  organized  existence  upon  the  face  of  the 
earth.  Some  eight  or  ten  persons  then  came  to  Mr.  Wes- 
ley, who  appeared  to  be  deeply  convinced  of  sin,  and 
earnestly  groaning  for  redemption.  Here  was  the  nucleus 
around  which  we  now  behold  this  mighty  array.  Has  not 
the  "  little  one,"  indeed,  "  become  a  thousand  ?  "  This 
movement  occurred  in  the  city  of  London,  and,  for  aught 
that  was  known  to  the  contrary,  was  to  be  limited  to  that 
great   metropolis.      No  mortal  could  then  foretell  that  it 


PRESENT    STATE    OF   METHODISM.  193 

trould  be  redacted  in  any  other  place*  It  was  a  mere 
trifle,  a  circumstance  that  might  have  occurred  a  hundred 
times  without  public  notice,  and  indicated  nothing  remark- 
able. But,  like  the  "  grain  of  mustard  seed  (which  is  the 
least  of  all  seeds ")  that  became  the  "  greatest  among 
herbs,"  this  germ  has  shot  forth  its  branches  over  the  four 
quarters  of  the  globe,  and  innumerable  birds  lodge  therein. 

What  its  destiny  is,  we  are  unable  to  foretell.  But  if, 
with  such  means,  against  such  fearful  odds,  and  under  s6 
many  discouraging  circumstances,  it  has  achieved  such 
results,  what  may  we  not  anticipate  if  we  walk  by  the  same 
rules  and  mind  the  same  things  ?  The  gospel  is  no  less  effi- 
cacious now  than  formerly,  and  people  are,  probably,  about 
as  susceptible  of  being  affected  by  it.  Only  let  the  church 
maintain  the  simplicity  and  faith  of  the  fathers,  and  employ 
her  improving  facilities  for  doing  good  as  she  ought,  and 
what  has  "been,  will  be  only  as  the  first  fruits  of  a  mighty 
harvest.  But  if  she  shall  prove  recreant  to  her  high  trusts, 
her  sun  will  go  down  in  shame  and  everlasting  contempt. 

But  we  will  not  dwell  longer  upon  its  history.     Enough 

has  been  said,  we  hope,  to  convince  the   most  prejudiced 

that  a  great  work  has  been  accomplished,  and  beget  an 

interest  in  contemplating  the  system  of  agencies  God  has 

been  pleased  to  acknowledge  therein.     Methodism  is  not 

fully  understood.     Her  friends  are  too  well  satisfied  with 

her  success  to  be  very  particular  about  the  minutice  of  her 

regimen  ;    and  her  enemies  find  it  more  agreeable  to  their 

taste  to  denounce  her,  and  sneer  at  isolated  parts  of  her 

system,  than  to  consider  their  relation  to  other  parts,  and 

the   truth   and   deep   philosophy   of  the    whole.     We   are 

desirous  of  helping  both,  and  therefore  invite  the  reader, 

however  affected  with  this  brief  outline,  to  venture  along 

with  us  to  the  end.     It  will  do  him  no  harm,  and  he  may 

13 


194 


COMPENDIUM   OF   METHODISM. 


learn  something  new,  or  see  old  things  in  such  a  connec- 
tion as  to  satisfy  him  that  he  has  not  followed  us  in  vain. 


* 

I— I 
O 

W 

EH 

H 

o 


P3 
<£| 
i-h" 
t=> 

pq 

EH 


is    - 
I  » 


« 


in 

j 
o 
o 

B 
cs 

a 

63 

b 

CO 


Eh 

g 

3 
o 

□Q 


« 

M 

s 

b 
55 


S 


CO 
CO 


coaoaocococcaoaoaocoaOGOco 


2 

Eh 

a 
o 
S3 

H 


o 

OS 

cq 


o 

6© 


o 

GO_ 

io" 
t- 


cq 

CO 


CO 
CO 


OS  ,— i  CO 
OS  ^i  lO 
CO  CO  "3. 

acf  co^  m 

O  CO  so 

cq   l-H 


CO 

o 


oo 


OS 

o 


CO 

^o     : 

t~ 

Cq 

CM 

co     ; 

H 

o     : 

OS 

■"*!  CO  -* 
O  N  O 
"*-  °.  »"- 
Co"  00*"  0~ 

co    cq 


Cq 

00 

oo" 


CO 


OS 

CO 


o 

CD 


o  :  -# 
>^  :  o 

Cq   '  r-T 


CO 
CO 

o 


CO^lONNNNffiOffiN 
■*»H100COO)10fflHO 

t^i^os~i^t^^"c^c^c6~»o'cro"GO~oo'os 

-*  cq  CD     T)ii(!HB'*Nt-N     Cq  ■* 
CO  i— i  ffl  s 


O  CO 
CO  OO 

o  •* 


go  i-h  cq  co  cq 

CO  lO  o  t-  t- 

t-  >— I  CO  GO  t- 


CO 


oo  eq  h 


CO  CO  b-  CO  >C  OS  1C 
CO  OS  t-  O  OS  GO  Cq 
CO  OS  CO  CO  CO  CO  i— I 


O)    ffl    o 

cq  cm  co 

co 


os  cq  »o 

»    lO    H 


O      r-t 
CO     t- 

»c" 


OS    i— I 
OO    CO 

O  co_ 

»o"  tjT 
cq  co 


i— i  CO 
■^  1— I 
cs_  t>^ 

co"  os" 

OS     l-H 


OS    lO 
CO_  "^ 

os"  cT 
cq  cq 

GO    CO 


:  co  cq  co 

•  n  co     : 

^ 

.    t-    CO    OS 

.       .   O   «5       • 

o 

o 

:  i-i  co  o 

:  cq  co     : 

o 

m 

J 

•  co"  r-T  co 

*   CO   lO      ' 

Cq 

a 

t-H 

oo  to  io     :  os  co 

co 

woo     : 

• 

• 

V 

p« 

co  cq                   -* 

1— I 

•        •        •        • 

ho©    : 

• 

xn 

r-H 

OS    l—l 

o  cq  t~  co  co  o 

to 

:  i— i  cq  t~- 

co  co  m  co 

8   ■ 

• 

tO   ■*    l>   N    O    O 

CO 

:  ■*  h  © 

co  ia  i— i  i— i 

• 

»M 

cq  r-n  cq        cq  -* 

i— i 

:  oo  cq  cq 

co  co  cq 

o    : 

• 

E-< 

r-l 

• 

io"  cq" 

co 
u 

a 

CU 

ft 

S3 
O 

O 

a 
a 
>-> 
a> 

CO 


(-i 


eg 
o 

a 

co 

C*H 

a 
o 

O 


CO     .w 

CO       (- 

"C    r° 


i  § 

9  =8 

U  CD 

£H  CO 

cu  .2 

>H  ? 


.     S3 


13 

o 

•S     to 

I  .3 
o  -a 


:  ^a 


(^    "     a>    S    "co 


as 


c3    S 

c4 
S3     _ 


—i 


Z  pl,  fq 


CU 
O 

S3 

O 

<r> 
a> 

Sh 


CO 

cu     to 

as 

03     t, 

^2 


0^3 


^  -53  5 


03       CO     ^-r- 

-S-S"S 


S3 


co 
CO 

O    O      G,    3 

H  3  -§ 

+3      +3     " 

CO        CO 


m 


gg 


O 
^3 


O 


S3 
03 
O 


O 

+s 
S3 
03 

CO 

a> 
o 

CO 

^3 

O 
^3 


t-. 
o 
a* 

a> 
u 

cu 


a 

o 


a 

be 

.3 

'cu 

rO. 
CO* 

a> 
o 

S3 
cu 

cu 

S-c 

fco 

a 

CU 

u 

CU 

Ph 
V 
^3 


a 

CU 

> 
bo 

cu 

CO 

o 

.a 


o 

J"! 

cS 


CO 
CU 


a 
a 

4} 
CO 
CO 


Oh 
O 

CO 

O 

a 


TAUT  SECOND. 

DOCTRINAL  VIEWS   OF  METHODISTS,   AS    DISTIN 

GUISHED  FROM  THOSE  OF   OTHER 

DENOMINATIONS. 


CHAPTER    1. 

POINTS    OF  AGREEMENT. 

Most  of  the  controversies  that  have  agitated  the  church 
in  all  ages,  have  related  to  points  of  doctrine.  The  unity 
of  the  Methodists  in  this  particular  is  remarkable.  Though 
divided  into  several  branches,  in  common  with  other  leading 
denominations,  they  have  maintained  the  strictest  integrity 
in  theology.  But  they  differ  from  various  influential  bodies 
of  Christians  on  important  points,  and  are  as  often  con- 
demned for  this  as  for  other  peculiarities.  The  object  of 
this  part  of  our  work  is  to  unfold  these  points,  and  the  argu- 
ments upon  which  they  rest  for  support,  in  as  brief  and 
explicit  a  manner  as  possible.  But  in  accordance  with  the 
advice  of  a  wise  man,  who  would  unite  all  denominations  in 
one,  we  shall,  in  the  first  place,  consider  the  points  wherein 
we  agree  with  Christians  in  general,  that  we  may  be  able  to 
determine  whether,  after  all,  we  do  not  agree  more  than  we 
disagree. 

Following  this  arrangement,  the  first  particular  that 
naturally   claims   attention   is   the   authority  of  the   Holy 


196  COMPENDIUM    OF   METHODISM. 

Scriptures.  Have  they  the  sanction  of  Almighty  God,  or 
are  they  the  mere  utterances  of  erring  men  ?  This  is  a 
great  question,  and  it  takes  precedence  of  every  other. 
Nearly  all  we  know  of  divine  things  we  owe  to  these 
writings.  If  they  are  from  God  they  must  be  true  ;  if  from 
man  they  may  be  false. 

Christians  of  all  denominations,  Methodists  among  others, 
regard  them  as  the  oracles  of  God.  They  agree  that 
"holy  men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost,"  or,  to  adopt  the  language  of  St.  Paul, 
that  "  God,  who,  at  sundry  times,  and  in  divers  manners, 
spake  in  time  past  unto  the  fathers  by  the  prophets,  hath 
in  these  last  days  spoken  unto  us  by  his  Son,"  in  such  a 
way  that  "  all  Scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for  correction,  for 
instruction  in  righteousness,"  and  is  "  able  to  make  [us] 
wise  unto  salvation,  through  faith  which  is  in  Christ  Jesus  " 

They,  therefore,  hold  them  as  the  standard  of  religious 
truth,  to  which  all  moral  questions  are  referable ,  and  by 
which  they  are  to  be  settled  ;  and  admit  nothing  to  be  true 
that  is  inconsistent  with  their  teachings,  and  nothing  to  be 
false  which  can  be  clearly  proved  thereby.  And,  further, 
that  they  teach  all  things  necessary  to  salvation.  Hence, 
they  look  upon  those  who  esteem  them  only  as  the  opinions 
and  precepts  of  men,  —  containing  a  mixture  of  truth  and 
falsehood,  to  be  sifted  by  the  reader,  and  received  or 
rejected  at  discretion,  together  with  those  who  assume  that 
they  are  insufficient,  and  may  be  improved  by  additions  and 
subtractions,  as  the  world  advances  in  the  arts  and  sciences, 
—  as  infidels,  and  enemies  to  vital  godliness.  And  in  this 
judgment  they  are  sustained  by  reference  to  the  incontesta- 
ble evidence  of  their  fruits. 

It  is  not  our  ntention  to  discuss  the  divine  inspiration  and 


POINTS   OF   AGREEMENT.  197 

authenticity  of  these  Scriptures,  farther  than  what  is  neces 
sary  in  a  brief  statement  of  the  grounds  of  our  faith.  That 
man  needed  some  definite  instruction  in  relation  to  his 
Maker,  his  own  duty  and  destiny,  is  but  too  obvious  from  his 
whole  history.  However  we  may  see  traces  of  an  infinite 
and  eternal  spirit  in  the  wonderful  exhibitions  of  nature, 
having  Him  first  revealed  to  us  in  the  Holy  Scriptures,  no 
such  discoveries  ever  cheered  the  investigations  of  the  most 
acute  philosopher,  who  had  not  obtained  some  intimations, 
directly  or  indirectly,  from  the  same  source.  The  boasted 
discoveries  of  philosophy,  so  far  as  they  are  founded  in  truth, 
are  none  other  than  those  of  revelation,  borrowed  from  tra- 
dition, or  stolen  from  the  sanctuary.  But  even  with  these 
helps,  the  infidel  philosopher  has  furnished  the  world  with 
meagre  proof  of  his  competency  to  understand  and  effec- 
tively to  teach  all  necessary  truth.  His  clumsy  account  of 
the  great  problems  of  revelation,  but  too  clearly  indicate 
that  his  theory  is  the  creature  of  fancy,  stimulated  by  self- 
conceit  and  enmity  against  God.  The  whole  history  of 
Pagan  mythology  is  a  standing  demonstration,  that  man,  by 
wisdom,  cannot  find  out  God  or  himself.  Hence,  it  is  rea- 
sonable to  presume  that  a  revelation  has  been  made,  and,  if 
so,  that  the  Scriptures  contain  that  revelation  ;  since  it  is 
generally  conceded  that  they  are  incomparably  superior  to 
any  and  all  other  writings  which  claim  divine  authority. 

But  we  place  little  reliance  on  such  reasoning,  however 
correct ;  and  the  Creator  does  not  require  it.  He  knew 
what  was  in  man,  and  that  something  more  tangible  and 
demonstrative  would  be  necessary  to  command  his  confi 
dence.  That  something  he  furnished  in  various  ways. 
First,  he  endowed  his  messengers  to  perform  certain  feats 
of  power,  in  attestation  of  the  authority  with  which  they 
spake,  and  the  truth  of  what  they  said,  that  could  not  be 


198  COMPENDIUM    OF   METHODISM. 

imitated,  or  reasonably  attributed  to  any  other  than  himself. 
Thus,  he  qualified  Moses  and  the  prophets,  Jesus  and  the 
apostles,  so  that,  wherever  they  came,  the  blind  received 
sight,  the  sick  were  healed  by  a  word  or  a  touch,  the 
mouths  of  lions  were  shut,  the  violence  of  fire  quenched, 
the  sea  hushed  its  rage  or  stood  back  for  them  to  pass,  and 
even  the  dead  were  restored  to  life.  The  readers  of  the 
Bible  are  familiar  with  the  account  of  all  these  transactions. 
Had  Moses,  or  Jesus  or  the  apostles,  never  done  the  works 
described  and  published  in  their  writings,  their  enemies 
would  have  contradicted  them ;  for  they  were  not  done  in  a 
corner.  The  most  of  them  were  performed  in  public,  in  the 
presence  of  their  enemies.  But  we  hear  no  such  contradic- 
tion from  witnesses  who  were  in  a  condition  to  know  to  the 
contrary.  The  enemies  of  Christ  did,  indeed,  deny  that 
he  arose  from  the  dead ;  but,  in  attempting  to  account  for 
his  absence  from  the  tomb,  entangled  themselves  in  the 
meshes  of  the  net  they  were  spreading  for  others,  where 
they  remain  to  this  day. 

To  the  performance  of  peculiar  works,  works  entirely 
above  human  energy,  these  men  added  prophecies  not  less 
unaccountable  on  any  other  hypothesis  than  that  they  spake 
as  they  were  moved  by  the  Holy  Ghost.  They  related 
future  events  with  great  precision,  giving  the  time,  place, 
and  circumstances  of  their  transaction,  and  events,  too,  so 
distant,  and  improbable  to  human  apprehension  and  belief, 
that  no  one  could  credit  them  for  a  moment,  who  did  not 
regard  the  speakers  as  divinely  imbued  to  reveal  the  deep 
things  of  eternity.  Some  of  the  events  thus  described  were 
hundreds  of  years  distant,  others  came  within  a  few  days 
of  the  prediction ;  as,  for  example,  the  death,  burial  and 
resurrection  of  Jesus.  How  could  he  have  known  when  he 
ph^uld   die    who  should  betray  him,  or  that  he  would  be 


POINTS    OF   AGREEMENT.  199 

betrayed  at  all,  and  that  he  would  rise  after  three  days, 
had  he  not  been  possessed  of  the  wisdom  of  God  ?  It  was 
impossible.  By  what  power  did  Isaiah  discover  the  coming, 
character,  and  history  of  Christ  seven  hundred  years  prior 
to  his  advent  ?  His  predictions  look  quite  like  history,  and 
entitle  him  to  the  honor  he  has  long  enjoyed  of  being  "  the 
evangelical  prophet."  How  came  Daniel  to  know  the 
secrets  of  the  future  which  brought  him  into  notice  ?  He 
claimed  to  be  instructed  from  on  high,  and  his  enemies  were 
forced  to  concede  that  he  was  not  deceived. 

Now,  with  these  facts  before  us,  established  beyond  all 
reasonable  doubt,  to  believe  what  these  prophets  and  work- 
ers of  miracles  taught,  seems  almost  unavoidable,  At  least, 
it  requires  no  undue  amount  of  credulity  to  do  so.  We  be- 
lieve, and  act,  upon  less  evidence  on  every  other  subject. 
Many  renounce  all  religion  on  that  which  bears  no  compari- 
son with  it.  How  many  have  shown  their  willingness  to 
discard  the  whole  Bible,  because  it  seems  not  to  recognize 
what  are  called  the  modern  discoveries  of  science !  The 
infidel  astronomer  finds  that  the  sun  stands  comparatively 
still,  and  does  not  rise  and  set  as  was  formerly  supposed. 
He,  therefore,  is  ready  to  conclude  that  the  Scriptures  are 
not  the  word  of  God,  because  they  speak  after  the  manner 
of  men,  and  not  scientifically.  Geologists  have  often  come 
to  the  same  conclusion,  because  the  Scriptures  do  not  seem 
to  allow  time  enough  since  the  creation,  to  make  out  the 
various  formations  of  their  half-fledged  theories. 

And  a  herd  of  mesmeric  wizards  are  not  less  credulous. 
The  secret  of  miracles  and  prophecy,  they  say,  is  all  out. 
Daniel  mesmerized  the  lions.  Shadrach,  Meshach,  and 
Abednego  were  made  fire-proof  by  somnambulic  influence  ; 
and  the  Apostles  healed  diseases  and  cast  out  devils  by  a 
similar  agency,  and  no  mistake.     And  yet,  believing  all  this 


5SUU  COMPENDIUM   OF  METHODISM. 

folly,  they  ask  for  a  "  sign,"  that  they  may  believe  that  God 
speaks  in  the  Scriptures ! 

But  the  tricks  of  such  pretenders  must  not  be  allowed  to 
unsettle  our  confidence.  While  we  would  not  encourage 
people  to  believe  every  honest  fancy  of  good  men,  nor  be 
easily  led  away  by  every  fresh  "  wind  of  doctrine  "  that  may 
arise,  we  think  when  men  come  among  us  in  the  name  of 
God,  teaching  sentiments  of  good  moral  tendency,  and,  in 
confirmation  of  their  authority,  heal  our  sick  by  a  look  or  a 
touch,  give  sight  to  our  blind  without  medical  or  surgical  means 
—  turn  our  rivers  backward — hush  our  tempests  to  peace  — 
raise  our  dead,  and  perform  other  similar  phenomena  —  and 
foretell  what  shall  be  in  the  future,  with  certainty,  and  we  see 
it  occur  without  the  failure  of  a  single  circumstance  —  we 
say,  when  men  do  this,  it  is  unsafe  not  to  have  credulity 
enough  to  believe  them  divinely  commissioned,  and  submit 
to  their  teachings  as  to  the  command  of  God.  And  such 
men  were  the  teachers  developed  in  the  Bible,  and  such  was 
the  tendency  of  their  doctrine  and  the  character  of  their 
acts  and  predictions. 

To  these  grounds  of  evidence  we  add  another  of  the 
highest  importance.  Physical  science  is  often  demonstrable 
by  experiment.  The  chemist  informs  us  that  the  combina- 
tion of  given  substances  in  specific  proportions,  and  by  a 
given  process,  will  form  a  compound  of  a  certain  character, 
which,  employed  in  a  particular  way,  will  effect  certain 
results.  To  deny  it  outright  is  folly,  however  improbable  it 
may  appear.  Reason  suggests  that  we  try  the  experiment, 
recognizing  this  as  the  proper  test  of  all  such  theories.  If, 
on  collecting  the  materials,  and  combining  them  as  prescribed, 
we  find  the  exact  results  enumerated,  we  are  prompt  to  say 
the  theory  is  correct. 

Now,  though  the  subject  in  question  is  strictly  of  a  moral 


POINTS   OF  AGREEMENT.  201 

nature  and  may  not,  therefore,  be  demonstrated  to  the 
senses  in  this  manner  precisely,  it  is,  nevertheless,  suscepti- 
ble of  demonstration  not  less  satisfactory.  The  Bible  is 
committed  to  the  production  of  certain  moral  phenomena. 
For  example,  it  is  pledged  for  the  weary  and  heavy  laden 
who  come  to  Christ,  that  they  shall  find  rest  to  their  souls,— 
tc  the  ungodly,  who  "  believeth,"  that  he  shall  be  justified,- — 
to  him  that  seeks  the  Lord  while  he  may  be  found,  and  calls 
upon  him  while  he  is  near,  that  he  shall  obtain  mercy  and 
abundant  pardon.  And  it  marks  the  state  to  which  faith, 
seeking  the  Lord,  —  mourning,  repenting,  &c, —  introduces 
the  sinner,  by  so  many  distinguishing  characteristics  that  it 
need  not  be  mistaken.  It  describes  it  as  a  new  creation,  in 
which  old  things,  old  affections,  prejudices,  enjoyments,  and 
pursuits,  are  done  away,  and  all  things  are  become  new, — 
as  "  righteousness,  peace,  and  joy  in  the  Holy  Ghost."  The 
mental  process  by  which  these  results  are  attained,  and  the 
evidences  by  which  they  are  distinguished,  are  not  less 
clearly  defined.  So  that  if  one  wishes  to  test  the  truth  of 
Scripture  in  reference  to  these  vital  questions,  he  has  only 
to  follow  their  prescriptions,  under  the  influences  of  the 
Holy  Spirit,  which  are  given  to  every  man  to  profit 
withal. 

Many  have  adopted  this  course,  even  with  serious  doubts 
and  prejudices  in  the  outset,  and  with  strong  tendencies  to 
unbelief,  and  have  obtained  the  most  satisfactory  results. 
Indeed,  they  have  realized  a  salvation  from  themselves,  their 
passions  and  propensities,  they  little  anticipated,  and  experi- 
enced a  fulness  of  spiritual  delight  of  which  they  had  no 
previous  conception.  We  have  known  some  to  succeed  thus 
who  entered  upon  a  religious  life  more  as  an  experiment 
than  from  a  pungent  conviction  of  sin.  God,  in  his  mercy, 
led  them  along,  step  by  step,  according  to  their  several 


202i  COMPENDIUM   OP  METHODISM. 

necessites,  till  he  brought  them  to  the  promised  state,  and 
enabled  them  to  rejoice  in  the  full  assurance  of  hope,  that- 
proved  like  an  anchor  to  the  soul.  And  we  have  not  the 
least  doubt  that  all  persons,  in  a  rational  state  of  mind, 
would  obtain  like  "  precious  faith,"  would  they  only  "  bring 
all  the  tithes  into  the  storehouse,"  and  prove  the  Lord  agree- 
ably to  his  command. 

Evidence  of  the  divine  authority  of  the  Bible,  obtained  in 
this  way,  is  of  the  most  substantial  and  interesting  character. 
That  which  is  obtained  by  a  mere  logical  process  is  good,  and 
cannot  be  overthrown,  yet,  in  the  perversity  of  the  carnal 
heart,  it  may  be  accompanied  with  many  doubts  and  with 
great  indifference.  But  this  evidence,  not  only  appealing  tc 
the  intellect,  but  being  written  on  the  heart  by  the  Holy 
Spirit,  producing  a  profound,  holy  and  joyous  experience, 
seems  to  be  incorporated  into  our  being ;  in  other  words,  to 
become  a  part  of  ourselves,  and,  therefore,  not  easily  eradi 
cated.  Truths  we  ascertain  by  reasoning,  we  believe  ;  those 
we  demonstrate  by  experience,  we  know. 

To  these  arguments  in  favor  of  the  divine  origin  of  the 
Scriptures,  we  may  add  their  general  tendency.  This  may 
be  seen  by  a  comparison  of  those  communities  where  they 
are  read  by  the  people,  with  those  where  they  are  little 
known.  In  the  former,  every  thing  wears  an  aspect  of  life, 
enterprise  and  comfort ;  in  the  latter,  an  aspect  of  stagna- 
tion and  wretchedness.  Where  have  art,  and  science,  and 
literature,  and  commerce,  and  agriculture,  and  useful  inven- 
tion, and  morality,  and  religion,  reached  their  richest  growth 
during  the  last  half  century  ?  In  what  country  do  we  see 
railroads,  and  steam  engines,  and  telegraphic  wires,  starting 
up  in  the  greatest  numbers,  and  effecting  the  best  results  ? 
Nay,  where  do  we  find  any  improvement  of  the  kind,  save 
in  the  domain  of  thj   unshackled  word  of  God  ?     Other 


POINTS   OF  AGREEMENT.  20?' 

countries  remain  as  they  were,  and  plod  along  as  did  then 
great  grandfathers,  in  ignorance,  ill-bred  vice,  and  hard- 
ship. 

For  these  Scriptures  Methodists  cherish  the  highest 
regard.  Their  founder  declared  himself  a  "  Bible  bigot" 
Not  that  he  despised  the  writings  of  the  good  and  the  wise, 
for  no  man  read  them  more  carefully  than  he  ;  or  had  no 
confidence  in  the  traditions  of  the  fathers  ;  but  he  esteemed 
the  Scriptures  as  the  only  reliable  source  of  divine  know- 
ledge, and  an  all-sufficient  rule  of  faith  and  practice.  He 
would,  therefore,  have  the  Bible,  and  nothing  but  the  Bible, 
as  the  ground  and  support  of  all  he  taught  or  believed. 

In  relation  to  the  perfections  of  God,  we  generally  har- 
monize with  Christians  of  other  denominations.  The  know- 
ledge of  God,  together  with  his  sovereignty,  we  hold  in  a 
little  different  light  from  that  which  appears  in  the  writings 
of  Calvinists.  We  consider  his  knowledge  of  the  future  as 
a  natural  attribute  of  the  divine  mind,  rather  than  an  acqui- 
sition resulting  from  his  decree ;  and  we  understand  the 
Divine  sovereignty  in  such  a  way  as  to  make  it  agree  with 
man's  free-agency.  We  also  differ  a  little  with  the  same 
class  of  theologians  in  relation  to  the  extent  of  God's  love 
to  mankind,  and  several  other  collateral  points,  all  of 
which  will  be  considered  in  connection  with  our  peculiar 
doctrines. 

On  the  great  question  relative  to  the  personal  character 
of  Christ,  which  has  divided  the  Christian  world  into  Trinita- 
rians and  Unitarians,  we  have  uniformly  maintained  what  is 
called  Orthodox  ground.  We  are  not  Sabellians,  holding  a 
mere  nominal  Trinity,  nor  are  we  Arians,  giving  Christ  a 
high  character,  and  talking  well  of  the  atonement,  but  deny- 
ing his  godship.  Neither  are  we  Socinians,  or  Humanita- 
rians, but  we  strictly  adhere  to  the  ancient  doctrine  of  the 


204  COMPENDIUM   OF   METHODISM. 

Trinity,  attributing  to  Christ  personality  and  all  the  attri- 
butes of  the  godhead,  mysteriously  btended  with  those  of 
manhood,  and  to  the  Holy  Spirit  the  attributes  that  belong  to 
the  Father.  And  we  do  this  not  because  we  see  the  philos- 
ophy of  such  a  Trinity  in  the  divine  unity,  but  because  the 
Scriptures  attribute  the  proper  titles,  attributes,  and  works 
of  God,  to  the  Son  and  the  Spirit,  as  well  as  to  the  Father. 
TV  e  see  the  philosophy  of  very  few  things  which  we  know  to 
exist.  Of  God  we  know  little,  except  what  is  revealed  in 
his  word.  The  philosophy  of  his  existence,  and  even  of  our 
own,  is  still  an  impenetrable  mystery.  Those  who  insist  on 
holding  the  Bible  subordinate  to  their  own  reason,  or  to 
philosophy,  will  find,  if  they  are  true  to  their  principles,  that 
their  theology  is  very  limited  and  superficial.  If  they  do 
not  get  into  a  wrangle  with  their  own  senses,  it  will  be  for 
the  want  of  courage  to  carry  out  their  theory  to  its  legiti- 
mate consequences. 

The  fall  of  man  in  Adam,  and  the  consequent  depravity 
of  the  race,  we  hold  as  a  great  fact  lying  at  the  foundation 
of  the  whole  gospel  scheme,  not  only  revealed  in  the  Bible, 
but  substantiated  by  the  unequivocal  evidence  of  observation 
and  experience.  Men  are  as  conscious  of  aversion  to  God 
and  religion,  and  of  love  to  sin,  as  they  are  of  personal 
identity.  The  very  first  developments  of  the  heart  of 
infancy  indicate  evil  passions,  and  suggest  to  the  parents  the 
duty  of  repressing  these  germs,  and  creating  dispositions  of 
a  better  character.  The  whole  system  of  domestic  govern- 
ment seems  to  recognize  this  evil  principle.  If  the  hearts 
of  infants  were  pure  and  holy,  they  would  be  as  averse  to 
sin  as  they  now  are  to  good,  and  much  of  our  present  disci 
pline  would  be  unnecessary.  If  they  were  indifferent,  that 
is,  without  predisposition  to  either  good  or  evil,  like  a  sheet  of 
white  paper,  as  susceptible  of  one  impression  as  another,  it 


POINTS   OF  AGREEMENT.  205 

would  be  reasonable  to  expect  that  some  would  receive  the 
right  impression,  and  grow  up  in  holiness.  But  they  have 
"  all  gone  out  of  the  way."  They  "  are  estranged  from  the 
womb,  they  go  astray  as  soon  as  they  be  born,  speaking  lies," 
and  God  has,  therefore,  reckoned  them  all  "  under  sin" 
that  he  might  have  mercy  upon  all. 

Thus,  we  say  that  "  original  sin  stand eth  not  in  the  fol- 
lowing of  Adam,  (as  the  Pelagians  do  vainly  talk,)  but  it  h 
the  corruption  of  the  nature  of  every  man,  that  naturally 
is  engendered  of  the  offspring  of  Adam,  whereby  man  is 
very  far  gone  from  original  righteousness,  and  is  of  his  own 
nature  inclined  to  evil,  and  that  continually."  —  (Disci- 
pline.) How  this  principle  of  evil  is  transmitted,  we  do  not 
undertake  to  explain.  This  is  as  inscrutable  to  us  as  the 
transmission  of  complexion,  form,  and  features,  which  we 
every  where  see  and  acknowledge.  But  our  ignorance  in 
this  respect  does  not  destroy  the  fact.  We  are  as  sure  that 
children  possess  this  evil  nature,  as  that  they  are  white,  or 
black,  or  that  they  belong  to  the  human,  and  not  to  the 
brute  race,  because  it  develops  itself  with  the  greatest  dis- 
tinctness and  uniformity. 

We  are,  therefore,  prepared  to  recognize  the  mission  of 
Christ  in  its  proper  character.  Man,  having  sinned  and 
incurred  the  penalty  of  the  law,  must  have  been  cut  off,  but 
for  the  institution  of  an  atonement,  by  which  God  could  be 
just,  and  yet  the  justifier .  of  the  ungodly.  One  object  of 
Christ's  mission  was,  therefore,  to  suffer  in  man's  stead,  that 
he  might  magnify  the  law,  and  make  it  honorable,  by  so  far 
enduring  its  penalty  as  to  preserve  the  race,  and  assure  man 
that  the  law  is  not  to  be  broken  with  impunity.  Another 
object  was,  to  endow  him  with  grace  and  strength  to  over- 
come his  propensities,  and  obey  God,  and  finally  to  bring 
him  to  everlasting  life  in  heaven. 


206  COMPENDIUM   OF  METHODISM. 

To  have  pardoned  him  without  the  formality  of  such  at 
atonement  would  not  justly  have  represented  God's  abhor- 
rence of  sin,  or  his  regard  for  his  law.  Nor  would  it  have 
impressed  men  with  suitable  notions  of  the  divine  govern- 
ment, of  their  own  obligations  to  avoid  sin,  or  the  danger  of 
committing  it.  Hence,  we  consider  our  lives,  our  privileges, 
our  hopes,  and  our  enjoyments,  among  the  benefits  of  the 
atonement,  and  look  to  God  through  Christ  for  all  that  we 
desire. 

We  are  also  prepared  to  appreciate  that  great  moral 
change  in  the  human  heart,  called  the  new  birth.  Those 
who  believe  the  natural  heart  to  be  pure,  see  no  necessity 
for  such  a  change.  Education  will  do  all  that  is  required 
But,  if  the  "  carnal  mind  is  enmity  against  God,"  if  the 
leprosy  of  sin  "  lies  deep  within,"  and  "  the  whole  head  is 
sick,  and  the  whole  heart  faint,"  training  will  not  suffice  ; 
there  must  be  revolution  —  a  radical  overturn  of  the  whole 
moral  system,  and  a  new  foundation  laid  in  "  righteousness, 
and  peace,  and  joy  in  the  Holy  Ghost."  We,  therefore, 
fully  believe,  that,  "  except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God."  And  this  new  birth  "  is  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God."  It  is  an  inward  spiritual  change,  obtained  in 
the  exercise  of  repentance  toward  God,  and  faith  in  our 
Lord  Jesus  Christ,  and  is  evidenced  to  the  soul  of  the 
believer  by  the  witness  and  fruits  of  the  Spirit,  and  t( 
others  by  the  manifestation  of  new  affections  and  habits. 

We  also  hold  to  the  organization  of  Christians  mto 
churches ;  to  the  ordinances  of  baptism,  and  the  Lord's  sup- 
per ;  to  the  religious  observance  of  the  holy  Sabbath ;  to 
the  resurrection  of  the  dead;  the  doctrine  of  a  general 
judgment,  in  which  every  man  shall  be  judged  according  to 
the  deeds  done  in  the  body,  to  be  followed  by  everlasting 


POINTS   OF  AGREEMENT.  207 

rewards  and  punishments.  And  all  these  we  hold  in  the 
language  of  Scripture,  taken  in  its  most  natural  and  obvious 
sense,  and  in  common  with  all  evangelical  Christians.  We 
believe  them,  first,  because  they  are  taught  in  the  word  of 
God ;  and,  secondly,  because  we  have  demonstrated  some  of 
them  hy  the  most  satisfactory  experiments.  We  believe 
them  sincerely  and  devoutly,  and  rest  all  our  hopes  of  salva- 
tion upon  their  truth.  We  have  proved  them  a  thousand 
times  in  our  writings,  and  preaching,  and  keep  .them  always 
before  the  people  as  our  settled  faith.  And  yet,  it  is  not 
uncommon  for  us  to  be  published  as  Socinians,  or  Palagians, 
and  deceivers  of  the  people,  holding  the  doctrine  of  devils. 
But  we  submit  the  question,  whether,  with  the  sentiments 
herein  avowed,  we  are  not  entitled  to  a  better  name  ? 


CHAPTER  II. 

THE  CHARACTER  AND  HISTORY  OF  CERTAIN  SENTIMENTS  WITH 
WHICH  METHODISTS  HAVE  BEEN  MOST  IN  COLLISION. 

Methodists  were  more  distinguished,  at  first,  for  their 
piety  and  zeal,  than  for  any  peculiarity  of  sentiment.  In- 
deed, they  adopted  no  new  principle  or  theory,  except  what 
was  necessarily  connected  with  personal  experience.  Their 
object  seemed  to  be  the  revival  of  pure  religion  on  an  old 
basis,  the  general  soundness  of  which  was  conceded.  They 
avowed  no  creed,  nor  required  subscription  to  any  from  those 
who  came  among  them.  A  desire  to  flee  from  the  wrath  to 
come,  was  the  only  condition  of  membership.  But  this  was 
to  be  manifested  by  strict  conformity  to  the  requirements 
of  God.  They  were  to  abstain  from  evil  of  every  kind,  and 
do  good  in  every  possible  way,  and  thus  work  out  their  "  sal- 
vation with  fear  and  trembling." 

Herein  the  origin  of  the  Methodist  Church  differs  from 
that  of  most  other  denominations.  They  commenced  with  a 
mere  opinion,  as  their  respective  names  import.  For 
example,  the  Baptists  became  a  distinct  people  on  the 
ground  of  holding  to  immersion  as  the  only  mode  of  baptism ; 
the  Congregationalists  and  Presbyterians  derived  their  exist- 
ence from  certain  notions  of  church  government ;  and  the 
Unitarians  from  particular  views  of  Christ  and  the  atonement. 


SENTIMENTS    DISCARDED.  209 

Methodists  received  their  denominational  name  from  their  ene- 
mies, and  in  ridicule ;  not  on  account  of  any  opinion  they  held, 
but  because  of  their  methodical  manner  of  living,  and  of 
their  singular  devotion.  They  instituted  no  new  system  of 
divinity,  or  form  of  government,  and  labored  for  nothing  but 
to  live  correctly  themselves,  and  persuade  others  to  be 
reconciled  to  God. 

But  in  reproving  sin,  exhorting  others  to  duty,  and  par- 
ticularly in  relating  their  Christian  experience,  they  came 
in  collision  with  sentiments  to  which  they  could  show  no  in- 
dulgence, without  doing  violence  to  their  solemn  convictions, 
and  hindering  the  work  they  would  promote  and  extend. 
These  sentiments  were  various,  but  none  were  urged  with 
more  earnestness  and  perseverance  than  those  taught  by 
John  Calvin.  Though  it  would  seem  that  Calvinists  should 
be  the  last  to  feel  concerned  about  any  thing,  believing,  as 
they  profess  to  do,  that  God  fore-ordained  whatsoever  comes 
to  pass,  and  that  the  number  of  the  elect  is  so  definite  that  it 
can  neither  be  increased  or  diminished,  they  were  among  the 
first  to  attack  Methodism  on  doctrinal  grounds,  and  they  did 
it  with  a  zeal  indicative  of  fear,  lest  it  should  deceive  the 
"  very  elect."  The  ideas  of  free  and  full  salvation  for  every 
sinner,  by  Jesus  Christ ;  and  of  free  will,  by  the  grace  of  God, 
in  every  one,  so  that  all  may  come  to  Christ  and  be  saved ;  and 
particularly  the  liability  of  believers  becoming  "  cast-aways," 
at  last,  through  their  own  unfaithfulness,  —  sentiments  which 
the  little  band  believed  with  all  their  hearts,  and  proclaimed 
with  great  pathos  and  power,  not  controversially,  but  per- 
suasively, gave  particular  offence.  And  they  attacked  them 
in  high  places,  and  pursued  them  into  every  street  and  lane, 
with  a  recklessness  in  relation  to  the  spiritual  results  of  such 
procedure  befitting  their  system.      And  from  that  day  to  the 

present,  and  in  all  countries,  Methodism  has  experienced  more 

14 


210  COMPENDIUM   OF   METHODISM. 

opposition  from  this  quarter  than  from  any  other.  In  New 
England,  especially,  every  step  of  her  progress  has  been 
resisted.  Her  ministers  have  been  openly  attacked  in  their 
own  congregations,  they  have  been  preached  against,  and 
published  in  papers  and  pamphlets  as  heretics,  and  "  wolves 
in  sheep's  clothing,"  and  many  have  been  so  deceived  and 
prejudiced  in  relation  to  them,  they  would  almost  as  soon 
hear  or  harbor  a  demon,  as  a  Methodist  preacher.  The  doc- 
trines, therefore,  by  which  we  have  been  particularly  distin- 
guished from  other  Protestant  sects,  are  those  wherein  we 
differ  from  the  Calvinists.  And  we  differ  from  them  only 
on  those  points  which  constitute  them  Calvinists,  and  not  on 
many  others  we  both  hold  in  common  wTith  Christians  in 
general.  The  doctrine  of  the  atonement  by  Christ,  and  the 
new  birth,  are  not  Calvinism,  though  John  Calvin  believed 
and  taught  them,  and  his  followers  do  the  same.  Calvinism 
embraces  those  particulars  in  which  Calvin  differed  from 
others,  and  wherein  his  system  was  new  and  peculiar.  A 
few  extracts  from  his  writings  will  exhibit  it  to  the  reader  in 
its  original  character. 

"  Predestination,"  he  says,  "we  call  the  eternal  decree  of 
God,  by  which  he  hath  determined  in  himself  what  he  would 
have  to  become  of  every  individual  of  mankind.  For  they 
are  not  all  created  with  similar  destiny  ;  but  eternal  life  is 
fore-ordained  for  some,  and  eternal  damnation  for  others. 
Every  man,  therefore,  being  created  for  one  or  other  of  these 
ends,  we  say  he  is  predestinated  either  to  life  or  to  death." 
And  he  adds,  "  Though  it  is  sufficiently  clear  that  God,  in 
his  secret  counsel,  freely  chooses  whom  he  will,  and  rejects 
others,  his  gratuitous  election  is  but  half  displayed  till  we 
come  to  particular  individuals,  to  whom  God  not  only  offers 
salvation,  but  assigns  it  in  such  a  manner  that  the  certainty 
of  th(*  effect  is  liable  to  no  suspense  or  doubt.        *       * 


SENTIMENTS    DISCARDED.  211 

In  conformity,  therefore,  to  the  clear  doctrine  of  Scripture, 
we  assert,  that,  by  an  eternal  and  immutable  counsel,  God 
hath  once  for  all  determined  both  whom  he  would  admit  to 
salvation,  and  whom  he  would  condemn  to  destruction.  This 
counsel,  so  far  as  it  concerns  the  elect,  is  founded  on  his 
gratuitous  mercy,  totally  irrespective  of  human  merit ;  but 
that  to  those  whom  he  devotes  to  condemnation,  the  gate  of 
life  is  closed  by  a  just  and  irreprehensible,  but  incomprehen- 
sible, judgment." 

That  he  might  not  be  misunderstood,  he  explains,  by  say- 
ing, "  It  is  a  notion  commonly  entertained  that  God,  fore- 
seeing what  would  be  the  respective  merits  of  every  individ- 
ual, makes  a  correspondent  distinction  between  different 
persons  ;  that  he  adopts  as  his  children  such  as  he  foreknows 
will  be  deserving  of  his  grace  ;  and  devotes  to  the  damnation 
of  death  others  whose  dispositions  he  sees  will  be  inclined  to 
wickedness  and  impiety.  Thus,  they  not  only  obscure  elec- 
tion by  covering  it  with  the  veil  of  foreknowledge,  but  pre- 
tend that  it  originates  in  another  cause.  God  hath  mercy 
)n  whom  he  will  have  mercy,  and  whom  he  will  he  harden- 
eth.  If,  therefore,  we  can  assign  no  reason  why  he  grants 
mercy  to  his  people,  but  because  such  is  his  pleasure, 
neither  shall  we  find  any  other  cause  but  his  will  for  the 
reprobation  of  others.  Many,  indeed,  as  if  they  wished  to 
avert  odium  from  God,  admit  election  in  such  a  way  as  to 
deny  that  any  one  is  reprobated.  But  this  is  puerile  and 
absurd  ;  because  election  itself  could  not  exist,  without  being 
opposed  to  reprobation  ;  whom  God  passes  by,  he,  therefore, 
reprobates,  and  from  no  other  cause  than  his  determination 
to  exclude  them  from  the  inheritance  which  he  predestinates 
for  his  children." 

Attempting  to  smooth  this  "  horrible  decree"  by  refer- 
ring to  the  natural  corruption  of  man,  as  a  good  reason  for 


212  COMPENDIUM   OP   METHODISM. 

their  reprobation,  the  inquiry  of  opponents  — "  were  they 
not  predestinated  to  that  very  corruption,  also  ?  "  stood  di- 
rectly in  his  way.  In  answering  it,  he  says  :  —  "I  confess, 
indeed,  that  all  the  descendants  of  Adam  fell,  by  the  divine 
will,  into  that  miserable  condition  in  which  they  are  now  in- 
volved ;  and  this  is  what  I  asserted  from  the  beginning,  that 
we  must  always  return,  at  last,  to  the  sovereign  determina- 
tion of  Q-od's  will,  the  cause  of  which  is  hidden  in  himself. 
But  it  follows  not,  therefore,  that  God  is  liable  to  this 
reproach ;  for  we  will  answer  them  in  the  language  of  Paul : 
'  0,  man,  who  art  thou  that  repliest  against  God  ?  Shall 
the  thing  formed  say  to  him  that  formed  it,  Why  hast  thou 
made  me  thus ? ' " 

The  sophism  of  more  modern  times,  that  "  God  saw  that 
all  were  lost,  and  determined  that  he  would  save  some,  and 
therefore  elected  them  to  glory,  passing  by  others,"  found 
no  favor  with  this  honest  man.  "  For,"  says  he,  "  since 
God  foresees  future  events  only  in  consequence  of  his  decree 
that  they  shall  happen,  it  is  useless  to  contend  about  fore- 
knowledge, while  it  is  evident  that  all  things  come  to  pass 
rather  by  ordination  and  decree."  "  It  is  a  horrible  decree, 
I  confess ;  but  no  one  can  deny  that  God  foreknew  the 
future  fate  of  man,  and  that  he  did  foreknow  it,  because  it 
was  appointed  by  his  own  decree." 

Yet,  strange  enough,  he  denies  that  God  is  the  author  of 
sin.  But  how  he  could  will  and  decree  that  it  should  hap- 
pen, and  appoint  all  the  circumstances  connected  therewith, 
and  not  be  the  author  of  it,  is  an  insolvable  question.  What 
God  decrees,  he  does,  and  is  the  author  of,  and  the  respon- 
sibility of  his  act  rests  with  himself  and  upon  no  other.  All 
attempts,  therefore,  to  find  a  justifiable  cause  of  man's  destruc- 
tion in  his  corruption,  after  having  attributed  that  corruption, 
with  its  various  consequences,  to  God's  will  and  decree,  seems 


SENTIMENTS    DISCARDED.  213 

to  us  an  insult  to  common  sense.  If  man  has  done  only  as  God 
decreed  he  should  do,  and  is  only  as  he  was  ordained  to  be, 
he  is  right ;  or,  if  not,  he  is  not  to  blame,  and  cannot  in 
justice  be  punished  for  it. 

The  writings  of  Calvin,  evolving  these,  and  correlative 
views,  new  and  startling,  elicited  much  controversy.  His 
friends,  enamored  with  his  dogmas,  refined  them,  and  educed 
(legitimately,  we  think)  some  of  the  most  shocking  senti- 
ments ever  uttered.  These  were  afterwards  collected  and 
published  in  a  pamphlet,  entitled  "  A  Correct  Copy  of  some 
Notes  concerning  God's  Decrees,"  embracing  ten  extracts 
from  popular  Calvinistic  works,  "  to  prove  that  there  are 
men  of  no  small  name,  who  have  told  the  world  that  all  the 
evil  of  sin  which  is  in  man  proceedeth  from  God  only  as  the 
author,  and  from  man  only  as  the  instrument."  The  nature 
of  Calvinism,  and  the  state  of  the  controversy,  may  be 
inferred  from  the  following :  "A  wicked  man,  by  the  just 
impulse  of  God,  doeth  that  which  is  not  lawful  for  him  to 
do."  "  When  God  makes  an  angel  or  a  man  a  transgressor, 
he  himself  doth  not  transgress,  because  he  doth  not  break  a 
law.  The  very  same  sin,  namely,  adultery  or  murder,  inas- 
much as  it  is  the  work  of  God,  the  author,  mover,  and  com- 
peller,  is  not  a  crime  ;  but,  inasmuch  as  it  is  of  man,  it  is  a 
wickedness.  God  can  will  that  man  shall  not  fall  by  his 
will,  which  is  called  voluntas  signi;  and  in  the  meantime  he 
can  ordain  that  the  same  man  shall  infallibly  and  effica- 
ciously fall  by  his  will,  which  is  called  voluntas  beneplaciti. 
The  former  will  of  God  is  improperly  called  his  will,  for  it 
only  signifieth  what  man  ought  to  do  by  right ;  but  the  latter 
is  properly  called  a  will,  because  by  that  he  decreed  what 
should  inevitably  come  to  pass."  "  God's  will  doth  pass, 
not  only  into  the  permission  of  the  sin,  but  into  the  sin  itself 
which  is  permitted." 


214  COMPENDIUM    OF   METHODISM. 

If  any  should  incline  to  question  the  authority  of  these 
statements,  he  will  do  well  to  remember  that  the  first  is  from 
Calvin  himself,  who  certainly  understood  his  own  system ; 
the  second  is  from  Zuinglius ;  and  the  third  from  Dr.  Twisse. 
But  they  were  not  alone.  In  the  same  tone  and  spirit 
Zanchius  wrote :  "  Reprobates  are  compelled  with  a  necessity 
of  sinning,  and  so  of  perishing  by  this  ordination  of  God  ; 
and  so  compelled  that  they  cannot  choose  but  sin  and  perish." 
"  God  works  all  things  in  all  men,  not  only  in  the  godly,  but 
also  in  the  ungodly."  And,  says  Piscator,  "Judas  could  not 
but  betray  Christ,  seeing  that  God's  decrees  are  immutable ; 
and  whether  a  man  bless  or  curse,  he  always  doth  it  neces- 
sarily in  respect  of  God's  Providence ;  and,  in  so  doing,  he 
doeth  always  according  to  the  will  of  God."  "  It  doth,  or, 
at  least,  may,  appear  from  the  word  of  God,  that  we  neither 
can  do  more  good  than  we  do,  nor  omit  more  evil  than  we 
omit ;  because  God,  from  eternity,  hath  precisely  decreed 
that  both  should  be  so  done.  It  is  fatally  constituted  when, 
and  how,  and  how  much  every  one  of  us  ought  to  study  and 
love  piety,  or  not  to  love  it." 

Such  views  could  but  find  opponents  in  any  age.  They 
were  early  resisted  and  refuted,  but  not  destroyed.  Various 
corrections  and  modifications  were  invented  to  make  them 
more  palatable,  when,  to  set  the  matter  at  rest  as  to  what 
Calvin  did  teach,  and  what  his  followers  believed,  the  Synod 
of  Dort  took  up  the  subject,  and  resolved  the  whole  into 
five  articles,  which  constitute  the  standard  of  what  is  called 
"  strict  Calvinism,"  and  embrace  the  points  of  difference 
between  Calvinists  and  Arminians.  These  were  very 
shrewdly  drawn,  with  a  view,  no  doubt,  to  making  them 
satisfactory  to  all  parties.  But  they  form  a  perfect  snarl  of 
conflicting  doctrines,  unless  we  construe  them  strictly  in  the 
light  of  the  clear  writings  of  Calvin  himself,  and  pass  over 


SENTIMENTS    DISCARDED.  215 

those  parts  waich  savor  of  better  sentiments,  as  a  slight 
sprinkling  of  honey  intermixed  with  the  poison  to  catch 
Arminian  flies.  Then  all  is  plain  and  unmistakable.  Taking 
this  view  of  them,  these  articles  are  in  substance  as  follows : 

1.  Predestination,  embracing  the  election  of  some  to 
eternal  life,  and  the  reprobation  of  others  to  eternal  death. 
2.  The  Atonement  made  by  Christ,  limiting  it  to  "  those 
who  were  from  eternity  chosen  to  salvation,  and  given  to 
him  by  the  Father,  that  he  should  confer  on  them  the  gift 
of  faith."  3.  Depravity,  assuming  it  to  be  so  deep  and 
thorough  that  none  are  able  or  willing  to  return  to  God, 
without  the  regenerating  grace  of  the  Holy  Ghost ;  thus 
placing  regeneration  before  repentance  in  the  order  of  time, 
and  making  it  indispensable  thereto.  4.  Free  Grace  and 
Free  Will,  restricting  both  to  the  elect ;  the  grace  consist- 
ing in  spiritually  quickening,  healing,  correcting,  and 
sweetly  and  powerfully  inclining  the  will  of  the  elect  to  obe- 
dience ;  and  the  freedom  of  the  will  consisting  in  the  dispo- 
sition thus  begotten  to  obey.  5.  Perseverance  of  the 
Saints,  assuming,  in  strict  accordance  with  the  preceding 
views,  that  the  elect,  thus  called,  regenerated  and  inclined  to 
obey  God,  "  will  never  totally  fall  from  faith  and  grace,  nor 
finally  continue  in  their  falls,  and  perish" 

The  early  discussion  of  these  doctrines  was  not  without 
some  good  effect.  Horror-stricken  at  their  logical  conse- 
quences, multitudes  deserted  the  Calvinian  standard,  and 
went  completely  over  to  the  ranks  of  Arminians,  or  halted 
midway  under  the  command  of  Baxter.  From  that  time  to 
the  middle  of  the  eighteenth  century,  ultra-Calvinism,  other- 
wise called  Antinomianism,  received  little  support.  But  the 
success  of  the  Wesleys  in  preaching  more  Scriptural  senti- 
ments, aroused  the  cry  of  heresy,  and  brought  out  a  class 
of  men,  who,  under  the  delusion  that  nothing  could  be  evan- 


21(5  COMPENDIUM   OP  METHODISM: 

gelical  that  was  not  Calvinistic,  adopted  the  Antinomian 
theory,  and  stoutly  defended  it.  And  we  fear  there  are 
some,  even  now,  who  hold  it  as  the  only  pure  doctrine 
of  grace,  though  the  verdict  of  the  Christian  world  is 
against  it. 

Many,  however,  as  Baxter  and  his  coadjutors,  while  they 
have  taken  rank  under  the  general  cognomen  of  Calvinists, 
have  holden  the  dogmas  of  their  leader  with  considerable 
modification.  Hence,  they  are  called  "  moderate  Calvin- 
ists." The  points  to  which  they  chiefly  except  are,  reproba- 
tion, and  the  limitation  of  the  atonement  to  the  elect.  Yet 
they  mend  the  matter  more  in  appearance  than  in  fact, 
since,  after  all  their  admissions  in  favor  of  Arminian  views, 
there  is  something  lacking  in  their  systems,  which  is  as  fatal 
to  the  sinner's  interest,  if  he  is  not  one  of  the  elect,  as  the 
most  positive  decree  of  reprobation  could  be.  It  has  been 
truly  said,  that  "  The  main  characteristic  of  all  these 
theories,  from  the  first  to  the  last,  from  the  highest  to  the 
lowest,  is,  that  a  part  of  mankind  are  shut  out  from  the 
mercies  of  God,  on  some  ground  irrespective  of  their  refusal 
of  a  sincere  offer  of  salvation  through  Christ,  made  with  a 
communicated  power  of  embracing  it.  Some  power  they 
allow  to  tfye  reprobate,  as  '  natural  power?  and  degrees  of 
superadded  moral  power;  but,  in  no  case,  the  power  to 
believe  unto  salvation ;  and  thus,  as  one  well  observes, 
'  when  they  have  cast  some  fair  trenches,  as  if  they 
would  bring  the  water  of  life  unto  the  dwellings  of  the 
reprobate,  on  a  sudden  they  open  a  sluice  which  carries  it 
off  again.'  The  whole  labor  of  these  theories  is  to  find  out 
some  plausible  reason  for  the  infliction  of  punishment  on 
them  that  perish,  independent  of  the  only  cause  assigned  by 
the  word  of  God  —  their  rejection  of  a  mercy  free  for  ail, 
and  attainable  by  all."  —  Watson. 


SENTIMENTS    DISCARDED.  217 

Calvinism  was  imported  into  America  by  the  fiist  settlers, 
and  became  the  established  theology  of  the  churches.  But 
it  was  not  formed  into  a  creed,  and  made  binding,  till  the 
year  1648,  when  the  Synod  met  at  Cambridge,  and  adopted 
the  "  Cambridge  platform."  In  the  preface  to  this  formu- 
lary, the  Synod  avow  their  concurrence  in  the  "  Confession 
of  Faith  "  adopted  by  the  assembly  of  divines  which  met  at 
Westminster,  England,  long  before.  Those  who  have  exam- 
ined the  Westminster  Catechism  cannot,  therefore,  misappre- 
hend the  peculiar  type  of  Calvinism  under  which  our 
churches  were  nursed.  But  this  measure  was  not  altogether 
satisfactory;  and  the  Synod  which  met  at  Boston,  in  1780, 
with  Rev.  Increase  Mather  in  the  chair,  adopted  the  "  Savoy 
Confession,"  the  distinctive  features  of  which  are  stated  in 
these  words :  — 

"I.  OF  GOD'S  ETERNAL  DECREES. 

"  God,  from  all  eternity,  did,  by  the  most  wise  and  holy 
counsel  of  his  own-  will,  freely  and  unchangeably  ordain  what- 
soever comes  to  pass  ;  yet  so  as  thereby  neither  is  God  the 
author  of  sin,  nor  is  violence  offered  to  the  will  of  the 
creature,  nor  is  the  liberty  or  contingency  of  second  causes 
taken  away,  but  rather  established. 

"  Although  God  knows  whatsoever  may  or  can  come  to 
pass  upon  all  supposed  conditions ;  yet  hath  he  not  decreed 
any  thing,  because  he  foresaw  it  as  future,  or  that  which 
would  come  to  pass,  upon  such  conditions. 

"By  the  decree  of  God,  for  the  manifestation  of  his 
glory,  some  men  and  angels  are  predestinated  unto  everlast- 
ing life,  and  others  fore-ordained  for  everlasting  death. 

"  These  angels  and  men,  thus  predestinated  and  fore- 
ordained, are  particularly  and  unchangeably  designated,  and 


218  COMPENDIUM   OF   METHODISM. 

their  number  is  so  definite  that  it  cannot  be  either  increaw d 
or  diminished. 

"  Those  of  mankind  that  are  predestinated  unto  life,  God, 
before  the  foundation  of  the  world  was  laid,  according  to  his 
eternal  and  immutable  purpose,  and  the  secret  counsel  and 
good  pleasure  of  his  will,  hath  chosen  in  Christ  unto  ever- 
lasting glory,  out  of  his  mere  free  grace  and  love,  without 
any  foresight  of  faith  or  good  works,  or  perseverance  in 
either  of  them,  or  any  other  thing  in  the  creature,  as  con- 
ditions or  causes  nerving  him  thereto,  and  all  to  the  praise 
of  his  glorious  grace. 

"  As  God  hath  appointed  the  elect  unto  glory,  so  hath  he, 
by  the  eternal  and  most  free  purpose  of  his  will,  fore- 
ordained all  the  means  thereunto.  Wherefore,  they  who  are 
elected,  being  fallen  in  Adam,  are  redeemed  by  Christ,  are 
effectually  called  unto  faith  in  Christ  by  his  Spirit  working 
in  due  season,  are  justified,  adopted,  sanctified,  and  kept  by 
his  power,  through  faith  unto  salvation.  Neither  are  any 
others  redeemed  by  Christ,  or  effectually  called,  justified, 
adopted,  sanctified,  and  saved,  but  the  elect  only. 

"  The  rest  of  mankind  God  was  pleased,  according  to  the 
unsearchable  counsel  of  his  own  will,  whereby  he  extendeth 
or  withholdeth  mercy  as  he  pleaseth,  for  the  glory  of  his 
sovereign  power  over  his  creatures,  to  pass  by,  and  to  ordain 
them  to  dishonor  and  wrath  for  their  sins,  to  the  praise  of 
his  glorious  justice. 

"  The  doctrine  of  this  high  mystery  of  predestination  is 
to  be  handled  with  special  prudence  and  care,  that  men 
attending  the  will  of  God  revealed  in  his  word,  and  yielding 
obedience  thereunto,  may,  from  the  certainty  of  their 
effectual  vocation,  be  assured  of  their  eternal  election.  So 
shall  this  doctrine  afford  matter  of  praise,  reverence,  and 


SENTIMENTS    DISCARDED.  219 

admiration  of  God,  and  of  humility,  diligence,  and  abun- 
dant consolation  to  all  that  sincerely  obey  the  gospel. 

"II.   OF  THE   FALL   OF   MAN,   OF   SIN,   AND   OF   THE   PUNISH- 
MENT  THEREOF. 

"  By  this  sin  they,  and  we  in  them,  fell  from  original 
righteousness  and  communion  with  God,  and  so  became  dead 
in  sin,  and  wholly  defiled  in  all  the  faculties  and  parts  of  the 
body. 

"  They  being  the  root,  and  by  God's  appointment  stand- 
ing in  the  room  and  stead  of  all  mankind,  the  guilt  of  this  sin 
was  infected,  and  corrupted  nature  conveyed,  to  all  their 
posterity,  descending  from  them  by  ordinary  generation. 

"  From  this  original  corruption,  whereby  we  are  utterly 
indisposed,  disabled,  and  made  opposite  to  all  good,  and 
wholly  inclined  to  all  evil,  do  proceed  all  actual  trans- 
gressions. 

"ill.     OF   FREE    WILL. 

"  God  hath  endued  the  will  of  man  with  that  natural 
liberty  and  power  of  acting  upon  choice,  that  it  is  neither 
forced,  nor  by  any  absolute  necessity  of  nature  determined, 
to  do  good  or  evil. 

"  Man,  in  his  state  of  innocency,  had  freedom  and  power 
to  will  and  do  that  which  was  good  and  well  pleasing  to 
God  ;  but  yet  mutably,  so  that  he  might  fall  from  it. 

"  Man,  by  his  fall  into  a  state  of  sin,  hath  wholly  lost  all 
ability  of  will  to  any  spiritual  good  accompanying  salvation, 
so  as  a  natural  man  being  altogether  averse  from  that  good, 
and  dead  in  sin,  is  not  able  by  his  own  strength  to  convert 
himself,  or  to  prepare  himself  thereunto. 

"  When  God  converts  a  sinner,  and  translates  him  into  a 
state  of  grace,  he  freeth  him  from  his  natural  bondage 


220  COMPENDIUM   OF   METHODISM. 

under  sin,  and  by  his  grace  alone  enables  him  freely  to  will 
and  to  do  that  which  is  spiritually  good ;  yet  so  as  by  reason 
of  his  remaining  corruption,  he  doth  not  perfectly  nor  only 
will  that  which  is  good,  but  doth  also  will  that  which  is  evil. 


a 


IV.     OF   EFFECTUAL   CALLING. 


"  Ail  those  whom  God  hath  predestinated  unto  life,  and 
those  only,  he  is  pleased  in  his  appointed  and  accepted  time 
effectually  to  call  by  his  word  and  spirit  out  of  that  state  of 
sin  and  death  in  which  they  are  by  nature,  to  grace  and 
salvation  by  Jesus  Christ,  enlightening  their  minds  spirit- 
ually and  savingly  to  understand  the  things  of  God,  taking 
away  their  heart  of  stone,  and  giving  unto  them  a  heart  of 
flesh.  Renewing  their  wills,  and  by  his  almighty  power 
determining  them  to  do  that  which  is  good,  and  by  effectually 
drawing  them  to  Jesus  Christ,  yet  so  as  they  come  most 
freely,  being  made  willing  by  his  grace. 

"V.     OF  THE   PERSEVERANCE    OF   THE   SAINTS. 

"  They  whom  God  hath  accepted  in  his  beloved,  effect- 
ually called  and  sanctified  by  his  Spirit,  can  neither  totally 
nor  finally  fall  away  from  a  state  of  grace,  but  shall 
certainly  persevere  therein  to  the  end,  and  be  eternally 
saved. 

"  This  perseverance  of  the  saints  depends  not  upon 
their  own  free  will,  but  upon  the  immutability  of  the  decree 
of  election ;  upon  the  free  and  unchangeable  love  of  God, 
the  Father  ;  upon  the  efficacy  of  the  merit  and  intercession 
of  Jesus  Christ,  and  union  with  him  ;  the  oath  of  God,  the 
abiding  of  his  Spirit,  and  the  seed  of  God  within  them,  and 
the  nature  of  the  covenant  of  grace ;  from  all  which  ariseth 
♦ihe  certainty  and  infallibility  thereof." 


SENTIMENTS   DISCARDED.  221 

This  creed,  with  the  form  of  discipline  adopted  at  Cam- 
bridge, was  presented  to  the  general  court  the  same  month, 
and  printed  by  that  body  for  the  benefit  of  the  churches  in 
Massachusetts  and  Plymouth  colonies.  The  churches  of 
Connecticut  had  been  subject  to  the  Cambridge  platform, 
also,  which  they  helped  to  adopt ;  but,  following  in  the  steps 
of  Massachusetts,  they  sighed  for  a  change,  which  was 
effected  by  the  synod  that  met  at  Saybrook,  in  May,  1708, 
and  formed  the  "  Saybrook  platform."  This  body  agreed 
to  the  Boston  Confession,  and  recommended  it  to  the  Gene- 
ral Assembly  for  their  adoption.  Thus,  Massachusetts  and 
Connecticut  were  united  on  the  foregoing  basis,  and  thus 
they  remain  to  this  day,  having  never  repealed  or  altered, 
to  our  knowledge,  a  single  particular  of  their  published  faith. 
Individuals,  however,  have  seen  the  difficulties  of  the  sys- 
tem, and  attempted  various  modifications  not  known  to  the 
original  framers  ;  but,  tenaciously  holding  to  its  essential  fea- 
tures, have  been  like  one  beating  the  air.  No  modification 
of  a  falsehood  can  convert  it  into  a  truth  ;  nor  is  it  possible 
for  any  explanation,  however  sagaciously  contrived,  to  justify 
what  is  radically  and  inherently  wrong.  Dr.  Edwards' 
ingenious  discovery  of  governing  men  by  motives,  relieves 
the  system  only  in  appearance.  It  attributes  the  damning 
power  to  irresistible  motives,  and  thus  only  removes  the  im- 
mediate cause  one  step  further  from  the  primary  and  efficient 
cause,  which  Calvinists  recognize  to  be  God  himself.  Yet 
his  learned  and  logical  reasoning,  on  a  false  premise,  had  the 
effect  to  quiet  many  who  were  unable  to  detect  its  fallacy, 
and  keep  them  along  in  the  profession  of  doctrines  they 
could  not  prove,  and  did  not  believe. 

The  same  may  be  said  of  the  system  of  Dr.  Samuel 
Hopkins,  of  Newport,  R.  I.  It  came,  indeed,  in  fearful 
conflict  with  the  Boston  Confession  in  several  particulars ; 


222  COMPENDIUM   OP  METHODISM. 

but  it  maintained  the  offensive  points  of  that  Confession  on 
other  grounds.  Of  what  avail  is  it  to  the  sinner  that  the 
atonement  of  Christ  is  universal,  if  there  are  no  promises 
of  grace  to  the  unregenerate,  or  if  none  have  moral  power 
to  repent,  and  God  will  give  that  power  to  none  but  the 
elect  ?  Yet  his  theory  was  highly  serviceable  to  the  cause 
of  truth  in  one  respect.  Coming  from  a  strong  Calvinist,  and 
declaring  in  several  particulars  what  the  Confession  positively 
denied,  it  suggested  the  thought  that  neither  might  be  true, 
and  aroused  investigation,  where  all  before  was  settled. 
Many  embraced  the  new  system,  and  many  denounced  it  as 
an  innovation  not  to  be  tolerated.  The  pulpit  and  the  press 
were  taxed  to  their  utmost  capacity  on  both  sides.  The  old 
party  avowed  that  God  is  not  the  author  of  sin  ;  the  new, 
that  he  is.  The  Confessionists  claim  that  the  atonement  was 
limited  to  the  elect ;  the  others,  that  it  was  made  for  all. 
While  the  clergy  were  trying  their  strength  on  these  and 
kindred  topics,  the  people  took  the  liberty  to  think  for  them- 
selves, and  had  the  courage  to  renounce  the  Calvinian  sys- 
tem, under  all  its  modifications ;  some  to  adopt  a  system  more 
agreeable  to  the  Scriptures  and  universal  conviction ;  and 
others  to  plunge  into  the  errors  of  Socinians  and  Univer- 
salists. 

Another  improvement  was  subsequently  attempted  by  Dr. 
Taylor  of  New  Haven,  who  prepared  a  sort  of  hash  of  the 
different  theories  before  mentioned,  and  seasoned  it  with 
various  borrowed  errors,  adapted  to  suit  the  popular  taste. 
The  denial  of  natural  depravity,  as  commonly  held,  and  the 
assumption  of  natural  ability  in  man  to  serve  God,  and  even 
convert  himself,  figured  largely  in  his  system.  Still  he  held 
fast  to  many  of  his  old  opinions,  which  seemed,  after  all,  to 
be  paramount.  And  thus  it  has  ever  been,  as  before  hinted. 
The  object  has  seemed  to  be,  not  to  reform  their  creed,  but 


SENTIMENTS  DISCARDED.  223 

to  conceal  its  offensive  features,  or  contrive  some  apology  for 
them.  Calvinism  is  still  the  peculiar  element  of  all  the 
modifications  named.  They  are  only  new  editions  of  the 
same  thing,  under  different  titles  and  in  different  styles  of 
binding.  Like  opium,  in  certain  medical  practice,  it  is  an 
essential  ingredient  in  most  compounds,  however  labelled. 
The  lamented  Dr.  Fisk  classifies  Calvinists  as  follows :  — 

"  The  present  advocates  of  predestination  and  particular 
election  may  be  divided  into  four  classes.  1.  The  Old 
School  Calvinists.  2.  Hopkinsians.  3.  Reformed  Hopkin- 
sians.  4.  Advocates  of  New  Divinity.  By  Reformed 
Hopkinsians,  I  mean  those  who  have  left  out  of  their  creed 
Dr.  Hopkins'  doctrine  of  disinterested  benevolence,  divine 
efficiency  in  producing  sin,  &c,  yet  hold  to  a  general  atone- 
ment, natural  ability,  &c.  These,  doubtless,  constitute  the 
largest  division  of  the  class  in  New  England.  Next,  as 
to  numbers,  the  New  School ;  then  Hopkinsians ;  and  last, 
the  Old  School." 

The  Calvinistic  Baptists  throughout  the  country,  with 
some  minor  sects  of  Baptists,  rank  with  moderate  Calvinists, 
though  many  take  stronger  ground.  The  Presbyterians  of 
the  south  and  west,  of  the  different  schools,  are  much  more 
rigid.  They  assert  election  and  reprobation,  with  other 
associate  sentiments,  in  the  strongest  manner,  in  their  confes- 
sion of  faith,  and,  at  times,  in  their  public  discourses.  But, 
m  common  with  all  other  sects  of  Calvinists,  they  have  found 
it  necessary  to  exhibit  their  peculiarities  with  great  caution. 
The  people  do  not  generally  believe  them ;  and  had  they 
continued  to  speak  out  as  they  spake  formerly,  on  the  sub- 
jects of  election,  reprobation,  the  damnation  of  infants, 
and  some  other  points,  it  is  probable  that  they  would  have 
existed  now  only  in  history. 

This  whole  family  of  errors  we  uniformly  and  most  heartily 


224  COMPENDIUM    OF    METHODISM. 

reject,  as  a  dangerous  and  miserable  combination,  suggested 
by  Augustine,  but  systematized  and  embodied  into  a  form  of 
theology  by  John  Calvin,  in  the  sixteenth  century.  And  we 
rejoice  that,  though  some  still  cleave  to  these  views  theoreti- 
cally, they  have  so  far  varied  their  policy,  as  to  pass  them  in 
silence,  or  conceal  them  under  Arminian  phraseology.  It  is 
to  this  circumstance  that  Calvinistic  denominations  owe  their 
success.  The  very  sentiments  they  disown  in  theory,  are  their 
life.  If  they  must  retain  their  heretical  fancies,  we  admire 
their  wisdom  in  letting  them  sleep  in  the  Boston  Confession, 
and  other  formularies,  or  in  clothing  them  in  the  Scriptural 
drapery  of  Arminianism.  We  think  it  better,  however,  to 
renounce  them  to  to  ccelo,  —  to  erase  them  from  all  the  old 
formularies,  creeds,  and  covenants,  and  come  back  to  the 
simplicity  of  Christ. 


CHAPTER   III. 


PREDESTINATION. 


Our  objections  to  the  Calvinistic  view  of  predestination 
are  numerous,  a  few  of  which  we  will  enumerate. 

1.  It  renders  all  preaching  vain.  The  elect  do  not  need 
it,  their  salvation  being  secured  on  other  grounds.  It  is  use- 
less to  the  reprobate,  for  he  cannot  possibly  be  saved.  So 
that,  in  reference  to  both,  our  preaching  is  vain,  and  their 
hearing  is  also  vain. 

2.  It  directly  tends  to  destroy  all  religion.  We  do  not 
say  none  who  hold  it  are  religious.  Many  of  them  are 
better  than  their  creeds  would  indicate.  But,  assuming 
that  every  man  is  elected  or  reprobated,  from  eternity,  and 
cannot  alter  his  destiny,  it  wholly  takes  away  those  first 
motives  to  follow  after  it  so  frequently  proposed  in  the 
Scriptures,  —  the  hope  of  future  reward  and  fear  of  punish- 
ment, the  hope  of  heaven  and  the  fear  of  hell.  That  these 
"  shall  go  away  into  everlasting  punishment,"  and  these 
"  into  life  eternal,"  is  no  motive  to  him  to  struggle  for  life, 
who  believes  his  lot  is  cast  already.  His  destiny  is  fixed, 
and  he  cannot  alter  it;  why,  therefore,  should  he  try? 
"  But  he  don't  know  what  it  is  ! "  True  ;  but  that  alters 
not  the  case ;  he  believes  it  is  unalterably  determined,  and 
"  what  is  the  use  ?  " 

3.  It  naturally  begets  a  feeling  of  asperity  towards  those 

15 


226  COMPENDIUM   OF   METHODISM. 

who  need  the  largest  sympathy.  All  sincere  worshippers 
philosophically  become  assimilated  to  the  character  of  the 
being  they  worship.  To  contemplate  a  God  who,  out  of  his 
own  will,  and  merely  because  it  was  his  own  good  pleasure 
to  do  so,  has  created  myriads  of  human  beings  for  the 
express  purpose  of  tormenting  them  eternally,  and  who  will 
give  no  other  explanation  of  his  conduct,  but  silences  all 
inquiry  by  exclaiming,  "  Who  art  thou  that  repliest  against 
God  ?  shall  the  thing  formed  say  to  him  that  formed  it, 
why  hast  thou  made  me  thus  ?  "  can  but  produce  the  most 
unlovely  tempers  toward  those  we  regard  to  be  the  objects 
of  his  wrath.  The  historian  who  seeks  to  account  for  the 
fate  of  Servetus,  and  the  severity  often  experienced  by  the 
Arminians,  and  other  reputed  or  real  heretics,  at  the 
hand  of  ultra- Calvinists,  need  look  no  farther.  One  who 
regards  himself  as  the  favorite  of  such  a  Being,  may  infer, 
without  logical  extravagance,  that  he  is  doing  him  com- 
mendable service  in  torturing  those  he  supposes  Him  to 
have  hated  from  everlasting.  Many  Calvinists  have  never 
suffered  themselves  to  fall  into  this  delusion  ;  but  this  does 
not  invalidate  our  objection.  The  tendency  of  the  doctrine 
is,  nevertheless,  just  what  we  have  asserted,  but  has  been 
counteracted  by  other  and  better  principles. 

4.  It  is  also  calculated  to  engender  enmity  toward  the 
Creator.  ':  The  carnal  mind,"  we  know,  "  is  enmity 
against  God,"  independent  of  any  such  consideration  ;  but 
it  sees,  and  often  feels,  the  injustice  of  it  under  correct 
views  of  his  benignity  toward  his  creatures.  In  the  belief 
of  this  sentiment,  one  who  considers  himself  a  reprobate,  not 
only  feels  the  enmity  naturally  arising  from  his  unlikeness  to 
God,  but  all  the  revenge  incident  to  unmerited  and  unmiti 
gated  injury  and  injustice,  and  feels  that  it  is  deserved. 
Nor  does  it  admit  of  the  best  of  feelings  in  the  elect.     Im 


PREDESTINATION.  227 

partial  justice  disallows  of  our  esteeming  a  benefactor  whom 
we  know  to  be  unkind  and  cruel  to  others.  It  would  seem, 
therefore,  that  none  but  the  most  conceited  and  selfish  of 
beings  could  enjoy  election,  associated,  as  it  necessarily  is, 
with  the  idea  that  a  vast  majority  of  mankind  were  made 
vessels  of  wrath,  and  doomed  to  perdition  by  mere  sove- 
reign caprice. 

5.  This  doctrine  directly  tends  to  destroy  our  zeal  for 
good  works.  First,  as  it  naturally  destroys  our  love  for 
those  whom  God  hates  without  reason ;  and,  secondly,  as  it 
extinguishes  all  hope  of  saving  them.  Is  it  said,  "we  do 
not  know  who  the  reprobates  are,"  we  reply,  but  if  you 
believe  that  every  one's  doom  is  fixed,  why  trouble  yourself 
about  them  ? 

6.  It  also  tends  to  destroy  the  Christian  revelation.  The 
enemies  of  religion  claim  that  revelation  is  not  necessary ; 
and  are  they  not  right  on  this  hypothesis  ?  God's  decree 
is  sufficient  to  save  the  elect  without  it,  and  to  damn  the 
reprobate  in  spite  of  it. 

It  tends  to  overthrow  revelation,  also,  by  making  it  contra- 
dict itself.  For  it  makes  parts  of  it  plainly  to  contradict 
other  parts,  and  even  its  whole  scope  and  design.  God  says 
in  his  word,  as  if  to  vindicate  himself  against  this  aspersion, 
"  I  have  no  pleasure  in  the  death  of  him  that  dieth,"  that 
"  He  is  not  willing  that  any  should  perish,"  but  that  "  all 
should  come  to  repentance."  This  Calvinists  deny,  and 
avow  that  of  his  own  good  pleasure  he  created  some  men  for 
everlasting  death.  Thus  they  make  the  decree  of  predesti- 
nation the  cause  of  the  sinner's  ruin,  whereas  the  Bible 
attributes  it  to  himself,  in  rejecting  the  counsel  of  God,  and 
refusing  to  come  to  Christ.  "  Because  I  have  called,  and 
ye  refused,  [saith  the  Lord  ;]  I  lave  stretched  out  my  hand, 


228  COMPENDIUM   OF   METHODISM. 

and  no  man  regarded ;  I  also  will  laugh  at  your  calamity  , 
I  will  mock  when  your  fear  cometh  ?  " 

7.  It  contradicts  the  counsels  of  Grod  in  reference  to  the 
atonement.  The  Scriptures  teach  us  that  "  God  sent  his 
Son  into  the  world,  that  the  world  through  him  might  be- 
lieve ;  "  that  Jesus  "  gave  himself  a  ransom  for  all ; "  that 
"  God  so  loved  the  world  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  on  him  might  not  perish,  but  have 
everlasting  life."  But  this  doctrine  teaches  us  that  it  is  not 
so  ;  God  never  loved  the  world,  that  he  gave  his  Son  to  die 
only  for  the  elect,  and  that  he  did  not  come  to  save  any 
other. 

8.  It  discards  the  judgment,  or,  what  is  still  worse,  repre- 
sents it  as  a  solemn  farce.  The  doctrine  of  the  Bible  is, 
that  God  will  "judge  the  world  in  righteousness"  that  then 
"  every  one  shall  receive  according  to  the  deeds  done  in  the 
body."  We  are  premonished  that  the  Judge  will  say  to  the 
wicked,  "  Depart,  ye  cursed ;  for  I  was  an  hungered,  and  ye 
gave  me  no  meat ;  I  was  thirsty,  and  ye  gave  me  no  drink  ; 
a  stranger,  and  ye  took  me  not  in ;  I  was  naked,  and  ye 
clothed  me  not ;  sick,  and  in  prison,  and  ye  visited  me  not." 
Thus  attributing  the  rejection  of  the  poor  wretches  to 
their  own  fault;  whereas,  according  to  Calvinism,  it  is 
attributable  solely  to  a  decree  of  reprobation,  lying  back  of 
their  existence,  even,  determining  not  only  their  destiny,  but 
the  very  circumstances  to  which  it  is  to  be  falsely  charged. 
Now,  if  this  be  so,  why  will  they  be  speechless  ?  For  no 
other  reason,  certainly,  than  that  they  are  deceived,  in 
being  made  to  feel  themselves  guilty  for  answering  the 
exact  ends  of  their  creation,  and  fulfilling  the  decree  of 
their  Maker. 

The  deception,  it  would  seem,  is  to  be  carried  out  on 


PREDESTINATION.  229 

the  other  side,  also.  For  the  elect  are  to  be  rewarded, 
whereas  they  will  be  no  more  entitled  to  rewaid  than  the 
wicked  are  deserving  of  punishment.  This  doctrine,  there- 
fore, represents  the  Bible  as  a  complicated  lie,  and  the 
divine  government  as  a  system  of  fraud  and  legerdemain 
For  there  can  be  no  reward  or  punishment,  as  there  can  be 
no  virtue  or  vice,  properly  speaking,  where  there  is  no  moral 
freedom.  And  there  can  be  no  moral  freedom  where  every 
+hing  is  bound  by  an  almighty  decree. 

9.  It  impeaches  the  goodness  of  God.  Revelation 
teaches  us  that  he  is  love  —  that  his  love  reaches  even  to 
the  "evil  and  the  unthankful,"  —  "to  every  man, —  and  his 
mercy  is  over  all  his  works." 

But  how  can  it  be  said  that  he  is  good  to  reprobates,  the 
victims  of  his  eternal  hatred,  whom  he  "  passes  by,"  and 
leaves  in  blindness  and  corruption,  that  they  may  be  damned  ? 
Does  he  give  them  food  ?  It  is  but  to  fatten  them  for  the 
slaughter.  Are  they  endowed  with  personal  excellencies  ? 
It  is  to  heap  coals  of  fire  upon  their  heads.  Is  it  said,  he 
gives  them  grace,  too  ?  We  ask,  what  grace  ?  Not  saving 
grace.  That  is  only  for  the  elect.  Not  grace  to  convert 
them,  but  merely  to  convince ;  not  to  deprive  them  of  sin, 
but  of  excuse  ;  not  to  make  them  feel  happy,  but  guilty  ; 
not  to  remove  an  evil  conscience,  but  to  increase  its  power 
of  tormenting.  Is  it  not  damning  grace  ?  What  else  can 
it  be  ?  It  never  has  saved  a  soul,  and  we  are  told  it  never 
will  save  one.  And  yet,  it  is  made  the  basis  of  guilt  and 
punishment. 

10.  But  this  is  not  its  worst  feature  it  is  full  of  blas- 
phemy. We  say  it  with  profound  regiet ;  but  the  truth  de- 
mands it.  It  represents  "  Jesus  Christ,  the  righteous,"  as 
a  hypocrite,  a  deceiver  of  the  people.  For  it  cannot  be  de- 
nied, that  he  every  where  spoke  as  if  he  were  willing  that 


230  COMPENDIUM    OP   METHODISM. 

all  llb*i  should  be  saved.  But  this  doctrine  represents  him 
as  not  willing  that  they  should  be  saved  —  as  mocking  the 
helpless  victims  of  eternal  wrath,  by  offering  them  what  he 
never  intended  to  bestow.  It  represents  him  as  saying  one 
thing  and  meaning  another,  as  pretending  to  love  which  he 
had  not,  and  weeping  "  crocodile's  tears  "  over  Jerusalem, 
under  pretence  of  grief  at  their  impenitence,  when  he  had 
determined  that  they  should  be  just  so  impenitent,  and  be 
damned,  before  they  were  born,  and  raised  them  up  for  that 
very  purpose. 

And  as  it  honors  the  Son,  so  it  honors  the  Father.  It  de- 
stroys all  his  attributes  at  once  ;  it  overturns  his  justice, 
mercy,  and  truth,  at  a  stroke.  Yea,  it  represents  the  most 
holy  God  as  worse  than  the  devil,  as  more  false,  more  cruel, 
and  unjust.  More  false,  because  the  devil,  liar  as  he  is, 
hath  never  said  "  he  willeth  all  men  to  be  saved ; "  more 
cruel  and  unjust,  because  the  devil  cannot,  if  he  would,  be 
guilty  of  creating  millions  of  souls  for  everlasting  fire,  01 
dooming  them  to  its  flames  for  not  exercising  powers  they 
never  possessed,  and  that  he  will  not  bestow. 

But  it  may  be  said  there  are  certain  passages  of  Scripture 
that  indicate  this  doctrine,  and  cannot  be  explained  without 
admitting  it.  This  we  deny.  But  if  it  were  so,  it  would 
be  better  to  say  that  they  have  no  meaning,  than  that  they 
mean  this.  They  cannot  mean  that  the  God  of  truth  is  a 
liar,  or  that  he  is  unjust,  or  that  he  is  not  love,  or  that  his 
mercy  is  not  over  all  his  works.  To  say  of  different  passa- 
ges, we  do  not  know  what  they  mean,  is  safe ;  but  to  con- 
strue them  so  as  to  contradict  many  other  passages  which 
are  plain  and  easy  to  be  understood,  and  thus  array  the 
Bible  against  itself,  and  implicate  its  divine  author  in  purpo- 
ses he  unequivocally  disclaims,  is  impious. 

We  object  to  this  doctrine,  finally,  that  God  has  decreed  a 


PREDESTINATION.  231 

very  different  thing,  even  this  :  "  I  will  set  before  the  sons  of 
men  life  and  death,  blessing  and  cursing.  He  that  believeth 
shall  be  saved,  but  he  that  believeth  not  shall  be  damned." 
This  decree  stands  fast  as  the  moon,  and  as  the  faithful  wit- 
nesses in  heaven.  And  it  affords  high  encouragement  to 
effort.  It  is  worthy  of  God.  It  is  consistent  with  every 
attribute  of  his  nature ;  it  corresponds  with  the  whole  scope 
of  revelation,  as  well  as  with  all  its  parts,  with  the  dictates  of 
conscience  and  the  Spirit  of  God.  Thus  Moses,  in  the  name 
of  God,  cried  :  "I  call  heaven  and  earth  to  record  against 
you  this  day,  that  I  have  set  before  you  life  and  death,  bless- 
ing and  cursing ;  therefore  choose  life,  that  thou  and  thy 
seed  may  live."  And  Jesus  said,  "  If  any  man  thirst,  let 
him  come  unto  me  and  drink."  And  St.  Paul,  "  God  com- 
mandeth  all  men  every  where  to  repent."  St.  James 
wrote,  "  If  any  of  you  lack  wisdom,  let  him  ask  of  God, 
who  giveth  to  all  men  liberally,  and  upbraideth  not ;  and  it 
shall  be  given  him."  St.  Peter  avers,  "  The  Lord  is  not 
willing  that  any  should  perish,  but  that  all  should  come  to 
repentance."  Is  not  this  enough  ?  What  could  he  have 
said  or  done  more  ?  He  denies  the  charge  Calvinism  pre- 
fers. "  As  I  live,  saith  the  Lord  God,  I  have  no  pleasure 
in  the  death  of  the  wicked.  Turn  ye,  turn  ye  from  your 
evil  ways,  for  why  will  ye  die,  0,  house  of  Israel  ?  "  "  Turn 
yourselves  and  live."  "  Repent  and  turn  from  all  your 
transgressions ;  so  iniquity  shall  not  be  your  ruin."  —  See 
Wesley  on  Predestination. 

But  some  will  ask,  "  Did  not  God  foreknow  who  would 
reject  the  gospel,  and  be  lost?"  We  presume  he  did. 
"  But  how  could  he  know  it,  if  he  had  not  decreed  they  should 
do  so? "  We  answer,  just  as  he  is  wise  without  study  or 
learning,  —  good,  without  reform.  We  depend,  for  our 
knowledge  of  what  shall  occur  in  the  future,  upon  our  pur- 


232  COMPENDIUM   OF  METHODISM. 

poses,  and  the  calculation  of  the  chances ;  but  knowledge 
with  God  is  an  attribute,  no  more  dependent  upon  his 
decree  than  is  his  holiness.  His  foreknowledge,  therefore, 
can  have  no  more  influence  in  causing  the  sinner's  impeni- 
tence and  ruin  than  our  after  knowledge.  Those  who  suppose 
/Acknowledge  and  decree  imply  the  same  thing,  greatly 
err.  Knowledge  with  God  is  an  attribute  by  which  he  sees 
future  events ;  his  decree  is  an  act,  by  which  he  determines 
certain  events  shall  occur.  To  assume  that  his  know- 
ledge is  derived  from  his  decree,  implies  that  there  was 
a  period  when  he  was  ignorant  ;  for  a  decree  being  an 
act,  cannot  have  existed  from  all  eternity  ;  but  must 
have  been  put  forth  at  some  definite  time,  previous  to 
which,  on  this  assumption,  God  must  have  been  ignorant 
of  the  thing  he  decreed. 

To  foresee  an  event  does  not  cause  it  to  take  place.  I 
foresee,  for  example,  that  a  certain  ship  will  run  upon  the 
breakers  and  be  lost,  because  I  observe  her  position  and  un- 
derstand the  deception  that  pervades  her  commander's  mind ; 
but  my  knowing  it,  has  no  influence  upon  the  winds  and  tides, 
nor  does  it  cause  the  deception  of  the  commander,  or  the 
wreck  to  which  it  leads.  As  God  foreknows  the  sinner's 
conduct,  and  destiny,  so  he  foreknew  it  was  unnecessary. 
He  knew  that  the  same  being  who  rejected  the  offers  of 
mercy  and  perished,  might  have  made  himself  a  different 
destiny.  He  had  the  same  beneficent  God,  the  same  Jesus, 
the  same  atonement,  the  same  Holy  Spirit,  the  same  divine 
call ;  but  he  rejected  them  and  ran  the  terrible  risk  of  losing 
his  soul.  This  doctrine  finds  no  apology  in  foreknowledge. 
Seeing  what  course  men  would  choose,  and  what  end  they 
would  make,  one  thousand  or  ten  thousand  years  before  they 
were  born,  no  more  caused  them  to  take  that  course  than 
seeing  the  same  things  ten  thousand  years  afterward. 


PREDESTINATION.  233 

To  evade  these  objections  some  claim  to  hold  election  only. 
They  say  God  saw  that  all  had  fallen  and  become  polluted, 
and  determined  that  he  "  would  have  a  seed  to  serve  him," 
and,  therefore,  elected  some,  only  passing  by  others.  But 
this  does  not  help  the  case.  For  God  to  pass  by  one  of  the 
fallen  sons  of  Adam,  and  withhold  from  him  his  enlighten- 
ing, softening,  and  subduing  Spirit  and  grace,  is  tantamount 
to  the  most  positive  decree  of  damnation.  Let  a  mother 
pass  by  her  nursing  child  for  a  week,  and  she  will  destroy  it 
as  effectually  as  if  she  were  to  cast  it  into  the  deep.  To 
give  men  existence,  with  their  natural  tendencies,  and  then 
pass  them  by,  withholding  the  grace  necessary  to  their  sal- 
vation, amounts  to  the  same  as  dooming  them  by  an  irrever- 
sible decree. 

To  escape  this  consequence,  certain  divines  have  invented 
what  they  are  pleased  to  call  "  natural  ability."  Under 
the  old  system,  man  has  no  ability  whatever  to  repent  and 
obey  God,  until  he  is  converted.  He  cannot  repent,  even 
with  "  common  grace."  But  the  new  system  teaches  us 
that  he  can  do  so  of  his  own  natural  strength,  without  grace, 
and  deserves  to  perish  if  he  neglects  it.  It  is  assumed  that 
he  can  convert  himself,  wake  himself  up,  and  love  God  with  a 
pure  heart  fervently.  Thus  error  plunges  from  one  extreme 
to  another  in  quick  succession.  But  these  same  divines 
concede  that  no  one  ever  did  thus  repent,  and  they  have  no 
hope  that  one  ever  will  do  it.  So  that,  after  all,  natural 
ability  amounts  to  just  nothing  to  the  purpose,  and  is,  there- 
fore, no  ground  of  justification  to  the  God  of  all  grace  in 
passing  men  by.  Still,  it  is  often  repeated,  "  men  might 
repent  if  they  would"  —  "  all  may  come  if  they  will,"  &c. 
But  this  does  not  relieve  the  case,  so  long  as  the  sinner  can- 
not will  to  come  without  special  grace,  which  the  elect  only 
receive. 


234  COMPENDIUM  OP  METHODISM. 

It  is  also  reiterated,  in  justification  of  the  doctrine,  "  God 
might  justly  have  passed  by  all  men."  But  where  is  that 
written  ?  We  do  not  find  it  in  the  sacred  records  ;  nor  is  it 
true.  We  admit,  with  Mr.  Fletcher,  "  that  after  Adam 
fell,  and  his  posterity  in  him,  God  might  justly  have  passed 
them  all  by,  without  sending  his  Son  to  be  a  Saviour  for 
any  one."  "  God  might  justly  have  sent  them,  and  us  in 
their  loins,  into  the  pit  of  destruction."  But  "  the  great 
flaw  consists  in  confounding  our  seminal  state  with  our  per- 
sonal state ;  and  in  concluding  that  what  would  have  been 
just  when  we  were  in  our  seminal  state,  in  the  loins  of 
Adam,  must  also  be  just  in  our  personal  state,  now  we  are 
out  of  his  loins."  "  Is  it  not  contrary  to  all  equity  to  punish 
a  sin  seminally  and  unknowingly  committed,  with  an  eter- 
nal punishment,  personally  and  knowingly  endured?  For 
illustration :  I  have  committed  a  horrible  murder ;  I  am 
condemned  to  be  burned  alive  for.it;  my  sentence  is  just; 
having  personally  and  consciously  sinned  without  necessity,  I 
deserve  to  be  personally  and  consciously  tormented.  The 
judge  may,  then,  without  cruelty,  condemn  every  part  of 
me  to  the  flames  ;  and  the  unbegotten  posterity  in  my  loins 
may  justly  burn  with  me  and  in  me  ;  for  with  me  and  in  me 
it  has  sinned  as  a  part  of  myself.  Nor  is  it  a  great  misfor- 
tune for  my  posterity  to  be  thus  punished ;  because  it  has  as 
little  knowledge  and  feeling  of  my  punishment  as  of  my 
crime.  But  suppose  the  judge,  after  reprieving  me,  divided 
and  multiplied  me  into  ten  thousand  parts  ;  suppose,  again, 
that  each  of  these  parts  necessarily  grew  up  into  a  man  or 
woman,  would  it  be  reasonable  in  him  to  say  to  seven  or 
eight  hundred  of  those  men  and  women,  '  You  are  all  semi- 
nally guilty  of  the  murder  committed  by  the  man  whom  I 
reprieved,  and  from  whose  loins  I  have  extracted  you,  and 
therefore  my  mercy  passes  you  by,   and   my  justice  abso- 


PREDESTINATION.  235 

lutely  reprobates  your  persons,  [and  leaves  you  without 
grace,  so  that  you  will  personally  and  unavoidably  commit 
murder,  as  did  the  being  from  whom  you  sprung,  for  which 
I  shall  punish  you  as  he  deserved  ?  ']  Who  does  not  see 
the  injustice^and  cruelty  of  such  treatment  ?  But  if  the 
persons,  whom  I  suppose  extracted  from  me,  are  reprieved 
as  well  as  myself,  —  if  we  are  all  put  together  in  remediable 
circumstances,  where  sin  indeed  abounds,  but  where  grace 
abounds  much  more,  —  who  does  not  see  that  upon  the  per- 
sonal commission  of  avoidable,  voluntary  murder,  [and  much 
more  upon  the  personal  refusal  of  a  pardon  sincerely 
offered  upon  reasonable  conditions,]  my  posterity  may  be 
condemned  to  the  flames  as  justly  as  myself?  "  Upon  these 
grounds,  we  admit,  God  might  have  given  us  up  long  ago, 
because  we  have  had  and  abused  the  grace  that  reprobates 
are  said  never  to  receive. 

But  this  supposition  of  what  God  might  justly  have  done, 
implies  that  his  justice  may  be  separated  from  his  other  at- 
tributes, particularly  his  mercy.  This,  however,  never  was 
done  ;  nor  can  it  be.  His  attributes  are  inseparably  joined  ; 
they  cannot  be  divided  without  destroying  the  Godhead. 
To  say,  therefore,  that  he  might  have  passed  by  all  men,  is 
to  say  that  he  might  not  have  been  God.  It  belongs  to  the 
same  class  of  unmeaning  assertions  with  that  just  now  con- 
sidered in  regard  to  sinners,  viz.,  they  might  repent  if  they 
would,  that  is,  if  they  were  not  sinners,  or  were  altogether 
different  characters  from  what  they  really  are. 


CHAPTER  IV 


FREE    GRACE  AND   FREE   WILL. 


The  term  grace  is  employed  in  the  Scriptures  to  mark 
different  objects.  We  use  it  here  to  designate  all  those  dis- 
positions, acts,  and  influences,  of  the  Creator,  which  were 
necessary  to  endow,  and  place  our  first  parents  after  their 
fall,  and  all  their  progeny,  in  a  condition  so  far  to  believe 
and  obey  God  as  to  obtain  everlasting  life.  This,  of  course, 
embraces  a  power  to  will,  no  less  than  to  perceive  and  do. 
We  speak  of  this  grace  as  free,  to  indicate  that  it  is  not 
purchased  by  man,  but  bestowed  by  the  mere  goodness  of 
God  ;  and  that,  upon  all  the  sons  and  daughters  of  Adam, 
in  opposition  to  Pelagianism  on  the  one  hand,  and  Calvinism 
on  the  other.  That  it  is  free,  in  the  first  sense,  is  obvious 
from  the  fact  that  the  constitution  under  which  the  human 
family  was  organized,  made  no  provision  for  pardon  in  case 
of  transgression,  nor  for  any  thing  else  but  death.  "  In  the 
day  thou  eatest  thereof  thou  shalt  surely  die."  As  a  trans- 
gressor, therefore,  man  had  no  just  claim  upon  his  Maker 
for  aught  but  death.  Nor  was  it  in  his  power  to  create  any 
other  claim.  Hence,  all  man  receives  better  than  this  is  by 
mere  grace  or  favor. 

That  it  is  free  in  the  other  sense  —  free  for  the  whole 
race  —  is  clearly  proved  from  our  remarks  on  predestination 
in  the  last  chapter.     We  shall,  therefore,  treat  the  subject 
236 


FREE  GRACE  AND  FREE  WILL.  237 

here  with  great  brevity,  referring  only  to  a  few  particulars 
not  before  mentioned. 

We  argue  that  this  grace  is  equally  free  for  all,  from  the 
divine  character.  God  is  good.  But  this  is  not  a  sufficient 
reason  why  he  should  not  punish  the  guilty,  because  he  is 
just  as  well  as  good.  But  is  it  not  an  infinite  reason  why 
he  should  not  punish  the  innocent?  Why  he  should  not 
make  sentient  beings,  and  place  them  in  circumstances 
necessitating  them  to  sin,  and  then  punish  them  with  ever- 
lasting destruction  for  their  sins?  Why,  if  in  his  wisdom 
he  determined  to  suspend  the  penalty  of  the  violated  law, 
and  suffer  the  first  pair  to  propagate  their  species,  he  should 
furnish  them  the  needful  help  to  work  out  their  salvation  ? 

It  is  agreed  by  predestinarians  that  his  goodness  did  pro- 
vide for  a  part  of  mankind,  and  that  grace  is  so  richly 
bestowed  on  them,  they  cannot  avoid  being  saved  —  they 
will  be  "  made  willing"  and  "  brought  in."  Can  any 
mortal  give  a  good  reason  why  that  same  goodness  did  not 
provide  for  the  others,  also  ?  Were  they  any  worse  than  the 
chosen  ones?  There  was  no  difference.  Why,  then, 
should  God  love  and  endow  them  so  richly,  and  do  nothing 
effectively  for  others  ?  Is  it  said  that  it  was  to  display  his 
justice  ?  That  was  to  be  displayed  in  the  atonement ;  and 
besides,  it  is  not  a  display  of  justice,  but  of  the  most  horrid 
injustice  the  human  mind  ever  conceived.  Hence,  to 
believe  in  such  limitation  of  divine  grace,  we  must  believe 
that  God's  goodness  is  not  "  over  all  his  works,"  that  he  is 
a  capricious  "  respecter  of  persons"  or  was  incapable  of 
doing  for  all  what  was  necessary  to  place  them  in  a  salv- 
able  condition. 

The  freeness  of  this  grace  is  equally  obvious  from  the 
Scriptures  in  regard  to  it.  The  first  promise  of  redemption, 
"  the  seed  of  the  woman  shall  bruise  the  serpent's  head," 


238  COMPENDIUM    OF   METHODISM. 

conveys  no  intimation  of  restriction.  Nor,  indeed,  does  any 
other  announcement  of  revelation.  Christ  was  given  to  tho 
"  world"  —  "  appeared  to  put  away  sin  by  the  sacrifice  of 
himself"  —  "  died,  the  just  for  the  unjust "  —  "  is  the  propi- 
tiation for  the  sins  of  the  whole  world"  —  invites  all  to 
come  to  him,  sends  forth  his  ministers  to  "  preach  the  gospel 
to  every  creature  "  - — justifies  the  "  ungodly  "  —  and  is  the 
"  Saviour  of  all  men,  especially  of  those  who  believe."  Is 
it  possible  that  only  a  small  part  of  mankind  are  embraced 
in  these  provisions  ?  The  gospel,  then,  is  a  lie,  and  its  min- 
isters teachers  of  falsehood,  and  the  Spirit  a  deceiver  and 
tormenter  of  reprobates  by  false  encouragements  and  alarms 
"  before  the  time."  But  this  is  not  the  case.  Let  God  be 
true,  whatever  becomes  of  human  theories.  "  God  is  love." 
He  loved  all  mankind,  and  provided  for  their  salvation.  All 
may  come,  whether  they  will  or  not.  The  way  is  open ; 
the  Spirit  is  gone  forth  ;  the  light  that  has  come  into  the 
world  "  lighteth  every  man  ;  "  and  there  is  nothing  in  God, 
nothing  in  his  election  or  reprobation,  nothing  in  the  sinner's 
infirmities  of  intellect,  heart,  or  will,  to  make  it  impossible 
for  him  to  come  to  Christ  and  be  saved.  No,  nothing. 
For,  "  the  grace  of  God  that  bringeth  salvation,  hath  ap- 
peared unto  all  men,  teaching  us  that,  denying  ungodliness 
and  worldly  lusts,  we  should  live  soberly,  righteously,  and 
godly,  in  this  present  world." 

One  of  the  first  and  unconditional  results  of  this  grace 
was  the  endowment  of  man  with  free  will,  that  is,  to  refuse 
the  wrong  and  choose  the  right.  That  Adam  possessed  this 
in  his  primeval  state,  is  evident  from  the  provisions  of  the 
government  under  which  he  was  placed.  Without  it  he 
would  not  have  been  a  proper  subject  of  moral  government. 
But  the  effect  of  his  disobedience  divested  him  of  it,  and 
left  him  free  to  evil  only,  that  is,  a  slave   to   the   devil 


FREE  GRACE  AND  FREE  WILL.  239 

Hence,  we  say  with  the  Church  of  England,  in  our  eighth 
article  "  The  condition  of  man  after  the  fall  of  Adam  is 
such  that  he  cannot  turn  and  prepare  himself,  by  his  own 
natural  strength  and  works,  to  faith,  and  calling  upon  God  ; 
wherefore,  we  have  no  power  to  do  good  works,  pleasant  and 
acceptable  to  God,  without  the  grace  of  God  by  Christ  pre- 
venting us,  that  we  may  have  a  good  will,  and  working  with 
us  when  we  have  that  good  will."  It  is  when  we  speak  of 
him  as  destitute  of  this  grace  that  we  say  he  is  totally  de- 
praved, "  very  far  gone  from  original  righteousness,  and  of 
his  [fallen]  nature  inclined  to  evil,  and  that  continually." 
But  by  the  light  that  "lighteth  every  man"  and  the  "grace 
of  Grod  which  hath  appeared  unto  all  men"  he  is  redeemed 
from  this  low  estate,  and  invested  with  such  a  measure  of 
moral  power  as  to  be  able  to  resist  his  evil  propensities, 
"  forsake  his  way,  and  return  unto  the  Lord  who  will  have 
mercy  on  him."  This  is  freedom  in  the  only  proper  sense. 
It  is  that  attribute  in  man,  which  constitutes  him  a  fit  sub- 
ject of  rewards  and  punishments.  It  is  that,  too,  which 
invests  the  commands,  expostulations,  promises,  and  other 
appliances  of  the  gospel,  with  interest  and  solemnity.  That 
which  lies  at  the  foundation  of  all  our  hopes  and  fears  — 
the  grand  stimulants  of  effort;  and  without  which  the 
human  family  would  be  completely  unmanned. 

Thus,  "  Free  Grace  and  Free  Will"  constitute  the  two 
grand  pillars  of  Wesleyan  theology.  The  first  enables  us  to 
draw  near  to  God  "  in  the  full  assurance  of  hope"  believing 
that  with  him  "  all  things  are  ready,  that  there  is  nothing 
wanting  on  his  part  to  save  every  man;"  the  last  encour- 
ages us  to  "  preach  the  word ;  be  instant  in  season,  out  of 
season ;  reprove,  rebuke,  exhort,  with  all  long-suffering  and 
doctrine,"  believing  that  man,  by  the  grace  of  God,  is  able 
to  choose  "that  good  part"  which  shall  never  be  taken 


240  COMPENDIUM    OF   METHODISM. 

from  him.  The  one  guards  us  against  the  Pharisaic  notion 
of  salvation  by  works,  the  other  against  the  Calvinian  heresy 
of  salvation  without  works.  Together  they  explain  and 
justify  "  the  ways  of  God  with  man,"  and  convict  the 
condemned  sinner  of  destroying  himself. 

Those  who  assert  that  these  principles  detract  from  the 
glory  of  God,  must  have  strange  views  of  the  nature  of  that 
glory.  God's  intrinsic  glory  is  infinite  and  unchangeable 
His  declarative  glory,  or  the  honor  he  receives  among  men, 
is  most  promoted  when  his  character  and  government  are 
most  correctly  represented.  Whether  partial  grace  and 
reprobating  hatred,  are  more  honorable  to  him  than  free  grace 
and  free  will,  every  one  must  judge  for  himself.  We  think 
there  is  greater  honor  in  making  a,  free  agent,  and  endowing 
him  with  self-determining  power,  than  in  making  a  mere 
machine,  which  acts  only  as  impelled  by  a  foreign  force. 
And  can  any  one  doubt  that,  since  God  made  men  capable 
of  the  highest  pleasure,  there  is  more  glory  in  giving 
them  all  an  opportunity  to  enjoy  it,  than  in  dooming  a  part 
to  sin  and  everlasting  pain  ?  According  to  our  theory,  God 
is  good,  and  gives  every  man  his  Spirit,  and  an  opportunity 
to  work  out  his  salvation ;  is  grieved  when  he  will  not  do  so ; 
and  casts  him  off  as  the  last  resort.  According  to  the 
partial  grace  and  bound  will  notion,  he  cast  off  many  before 
they  were  born ;  indeed,  made  them  for  this  very  purpose. 
However  such  conduct  may  glorify  God,  any  thing  anal- 
agous  to  it  in  an  earthly  monarch  would  expose  him  to  uni- 
versal execration. 

The  doctrines  of  free  grace  and  free  will  are  equally  con- 
sistent with  the  sovereignty  of  God.  Our  Calvinistic  friends 
talk  about  sovereignty  as  though  it  were  the  same  as  fatality, 
and  entirely  independent  of  the  divine  attributes ;  whereas 
it   results   from   these  attributes,  and  is  strictly  Governed 


FREE   GRACE   AND   FREE    WILL.  211 

in  its  operations  by  them.  Because  God  is  a  great  king, 
it  does  not  follow  that  he  has  not  made  all  men  free 
agents,  and  made  it  possible  for  them  to  be  saved.  It  was 
his  sovereignty  that  enabled  him  to  do  this  very  thing.  He 
had  an  undoubted  right  to  make  men  free  agents,  and 
endow  them  with  grace  to  serve  him,  and  with  power  to  dis- 
obey him,  and  expose  themselves  to  everlasting  banishment. 
And,  so  far  as  we  can  see,  this  was  perfectly  consistent  with 
his  goodness.  To  suppose  that  he  would  take  any  measure 
in  regard  to  the  eternal  states  of  men,  merely  because  he  is 
almighty,  irrespective  of  his  moral  attributes,  is  as  absurd 
as  to  suppose  that  he  will  save  all  free  agents,  irrespective 
of  their  conduct,  merely  because  he  is  merciful. 

Mr.  Wesley  remarks,  "  Whenever  God,  as  a  governor, 
acts  as  a  rewarder  or  punisher,  he  no  longer  acts  as  a  mere 
sovereign,  by  his  own  sole  will  and  pleasure ;  but  as  an 
impartial  judge,  guided  in  all  things  by  invariable  justice. 
Yet  it  is  true  that  in  some  cases  mercy  rejoices  over  justice ; 
although  severity  never  does.  God  may  reward  more,  but 
he  will  never  punish  more,  than  strict  justice  requires.  It 
will  be  allowed  that  God  -acts  as  a  sovereign  in  convincing 
some  souls  of  sin ;  arresting  them  in  their  mad  career  by 
his  resistless  power.  There  may  likewise  be  many  irresist- 
ible touches  during  the  course  of  our  Christian  warfare. 
But  still,  as  St.  Paul  might  have  been  obedient  or  '  disobe- 
dient to  the  heavenly  vision,'  so  every  individual  may,  after 
all  that  God  has  done,  either  improve  his  grace,  or  make  it 
of  no  effect. 

"  Whatever,  therefore,  it  hath  pleased  God  to  do,  of  his 
sovereign  pleasure,  as  Creator  of  heaven  and  earth,  and 
whatever  his  mercy  may  do  on  particular  occasions,  the 
general  rule  stands  firm  as  the  pillars  of  heaven.  <  The 
Judge  of  all  the  earth  will  do  right:    He  will  punish  no  man 

16 


242  COMPENDIUM   OF   METLODISM. 

for  doing  any  thing  which  he  could  not  possibly  a  roid , 
neither  for  omitting  any  thing  which  he  could  not  possibly 
do.  Every  punishment  supposes  the  offender  might  have 
avoided  the  oifence  for  which  he  is  punished ;  otherwise,  to 
punish  him  would  be  palpably  unjust  and  inconsistent  witli 
the  character  of  God  our  governor." 

These  are  eternal  truths,  which  commend  themselves  to 
every  man's  judgment  and  conscience,  and  form  the  basis 
of  all  equitable  government.  So  far  from  their  impeaching 
the  divine  sovereignty,  they  defend  and  hold  it  in  harmony 
with  all  the  other  attributes  which  belong  to  the  Deity. 
They  honor  the  author  of  all  good,  exalt  man  to  his  proper 
rank  in  the  scale  of  being,  reconcile  the  Scriptures  with 
themselves,  and  at  the  same  time  avoid  the  errors  of  Calvin 
ists  and  Universalists  on  the  one  hand,  and  of  Pelagians  on 
the  other. 

Says  Mr.  Fletcher,  in  his  able  discussion  with  the  Antino- 
mians,  "  Impartially  read  any  one  book  in  the  Bible,  and 
you  will  find  that  it  establishes  the  truth  of  the  two  follow- 
ing propositions :  — 

"  '  1.  God  hath  freely  done  great  things  for  man ;  and 
the  still  greater  things  which  he  freely  does  for  believers, 
and  the  mercy  with  which  he  daily  crowns  them,  justly 
entitle  him  to  all  the  honor  of  their  salvation  ;  so  far  as  that 
honor  is  worthy  of  the  Primitive  Parent  of  good,  and  first 
cause  of  all  our  blessings. 

"  '  2.  He  wisely  looks  for  some  returns  from  man ;  and 
the  little  things  which  obstinate  unbelievers  refuse  to  do, 
and  which  God's  preventing  grace  gives  them  ability  to  per- 
form, justly  entitle  them  to  all  the  shame  of  their  damnation. 
Therefore,  although  their  temporal  misery  is  originally  from 
Adam ;  yet  their  eternal  ruin  is  originally  from  themselves.'' 
"  The  first  of  these  propositions  extols  God's  mercy    and 


FREE   GRACE   AND   FREE    WILL.  243 

the  second  clears  his  justice;  while  both  together  display  his 
truth  and  holiness.  According  to  the  doctrine  of  free  grace, 
Christ  is  a  compassionate  Saviour;  according  to  that  of  free 
will,  he  is  a  righteous  Judge.  By  the  first,  his  rewards  are 
gracious  ;  by  the  second,  his  punishments  are  just.  By  the 
first,  the  mouths  of  the  blessed  in  heaven  are  opened  to  sing 
deserved  hallelujahs  to  God  and  the  Lamb;  and  by  the 
second,  the  mouths  of  the  damned  in  hell  are  kept  from 
uttering  deserved  blasphemies  against  God  and  his  Christ. 
According  to  the  first,  God  remains  the  genuine  Parent  of 
good;  and  according  to  the  second,  devils  and  apostate  men 
are  still  the  genuine  authors  of  evil.  If  you  explode  the 
first  of  these  propositions,  you  admit  Pharisaic  dotages,  and 
self-exalting  pride  ;  if  you  reject  the  second,  you  set  up 
Antinomian  delusions,  and  voluntary  humility.  But  if  you 
receive  them  both,  you  consistently  hold  the  Scriptural 
doctrines  of  faith  and  works,  free  grace  and  free  will, 
divine  mercy  and  divine  justice,  the  sinner's  impotence 
and  a  saint's  faithfulness."  —  Checks  to  Antinomianism, 
vol.  3,  p.  33. 

Hence,  those  who  accuse  us  of  denying  the  grace  of 
God,  and  holding  to  salvation  by  the  merit  of  works,  greatly 
err.  We  teach  that  man  is  "  totally  depraved  "  by  the  fall, 
and  owes  all  he  is  now  better  than  that  to  enlightening  and 
preventing  grace.  If  we  assure  men  that  they  can  repent, 
and  turn  to  God,  that  God  will  accept  and  save  them  upon 
their  doing  so,  it  is  because  we  believe  them  already  pos- 
sessed of  a  measure  of  grace  sufficient  foi  the  undertaking 
We  have  no  idea  that  they  have  any  "  natural  ability  "  to 
choose,  or  to  do  their  duty  in  any  proper  sense  ;  but  we  do 
believe  that  "  where  sin  abounded,  grace  did  much  more 
abound,"  "  that  grace  might  reign  through  righteousness 
unto  eternal  life  by  Jesus  Christ  our  Lord."     Therefore, 


244  COMPENDIUM   OF   METHODISM. 

they  can  attend  to  the  word,  break  off  from  their  sins,  and 
believe  unto  the  saving  of  their  souls.  And  this  is  what  the 
apostle  means  by  working  out  our  "  salvation  with  fear  and 
trembling."  But  still,  he  is  not  chargeable  with  Pelagian- 
ism,  so  long  as  he  holds  that  God  worketh  in  us  the  power 
both  to  "  will  and  to  do  of  his  own  good  pleasure." 

The  state  of  the  case,  then,  is  this :  the  power  to  act  is 
of  God's  free  grace,  and  it  is  sooner  or  later  given  to  every 
man;  the  exercise  of  that  power  is  of  man.  Bestowing 
this,  God  commands,  "  choose  life  that  ye  may  live,"  "  seek 
the  Lord  while  he  may  be  found ;  "  but  man  so  "  rejects 
the  counsel  of  God  against  himself"  as  to  deserve  to  be 
cast  off  for  ever.  Can  any  thing  be  more  reasonable  ?  If 
the  Scriptures  teach  any  thing  different  from  this,  we  have 
been  deceived,  and  are  entirely  ignorant,  both  of  their 
import  and  their  object.  This  view  of  the  subject  explodes 
the  idea  of  universal  election,  based  upon  the  general 
doctrine  of  Predestination;  the  "horrible  decree"  of  Cal- 
vinian  reprobation,  the  Pharisaic  notion  of  salvation  by  the 
merit  of  works,  and  the  fancy  that  all  will  be  finally  par- 
doned and  saved.  And  yet,  like  other  simple  Scriptural 
truths,  many  overlook  it  altogether,  or  attempt  to  patch  it  up 
with  their  own  dagmas,  to  suit  the  popular  taste.  But  it 
will  stand  fast  till  heaven  and  earth  pass  away. 


CHAPTER  V. 

THE  NEW  BIRTH,  WITH  ITS   MEANS  AND   MANIFESTATIONS. 

In  tracing  the  work  of  grace  upon  the  heart,  no  one  can 
fail  to  observe  that  its  operations  vary  under  different  cir- 
cumstances. Where  it  is  least  perceptible,  close  investiga- 
tion will  detect  its  presence,  and  where  most  obvious,  free 
will  may  be  observed  with  equal  distinctness.  In  general, 
however,  its  first  impulses  prove  ineffectual  in  bringing  sin- 
ners to  repentance.  Though  often  painful  in  its  convictions, 
it  only  elicits  a  resolve  to  reform,  accompanied,  it  may  be, 
by  an  occasional  prayer  and  transient  improvement.  So 
that,  instead  of  resulting  in  conversion,  it  hardens,  and 
creates  the  necessity  for  more  powerful  appeals.  It  is 
astonishing  to  see  into  what  a  state  of  moral  insensibility  the 
sinner  plunges,  and  how  entirely  dependent  he  is  on  the 
Spirit  of  God  for  that  sensitiveness  which  is  necessary  to 
repentance. 

According  to  the  Scriptures,  people  in  this  condition  are 
*'  dead  in  trespasses  and  sins,"  in  the  "  bondage  of  corrup- 
tion," "  under  the  law  of  sin  and  death."  They  perceive 
neither  the  divine  claims  nor  their  own  deficiencies.  They 
often  fancy  themselves  "  rich,  and  increased  with  goods,  and 
in  need  of  nothing ;  and  know  not  that  they  are  wretched, 
and  miserable,  and  poor,  and  blind,  and  naked."  Not  un- 
frequently  do  they  congratulate  themselves  on  their  morality 

215 


246  COMPENDIUM    OF   METHODISM. 

and  even  piety,  and  thank  God  they  are  not  "  like  other 
men  ; "  and  dream  of  obtaining  heaven  by  the  merit  of  works. 
Or,  sinking  into  vice,  too  palpable  and  flagrant  to  admit  of 
so  gross  a  deception,  they  talk  of  the  mercy  of  God  as 
sufficient  security  for  eternal  life,  and  vainly  hope  to  be 
saved,  till  aroused  to  see  themselves  in  their  true  character. 

The  means  by  which  people  are  awakened  are  various. 
In  a  thousand  cases,  no  two,  perhaps,  would  be  found  exactly 
alike  ;  and  yet  in  all  important  points  they  might  not  be  dis- 
tinguished. In  one,  a  word  of  pious  conversation  was  effect- 
ual ;  in  another,  a  powerful  sermon,  or  prayer,  or  the  read- 
ing of  a  good  book,  or  some  alarming  providence.  But 
whatever  the  occasion,  the  mind  is  drawn  toward  God,  to 
contemplate  religious  things,  and  to  use  more  or  less  means 
to  obtain  the  pardon  of  sin,  and  the  renewing  of  the  Holy 
Spirit. 

"  By  some  awful  providence,"  says  Mr.  Wesley,  "  or  by 
his  word  applied  with  the  demonstration  of  the  Spirit,  God 
touches  the  heart  of  him  that  lay  asleep  in  darkness,  and  in 
the  shadow  of  death.  He  is  terribly  shaken  out  of  his 
sleep,  and  awakes  into  a  consciousness  of  his  danger.  Per- 
haps in  a  moment,  perhaps  by  degrees,  the  eyes  of  his  un- 
derstanding are  opened,  and  now  first  (the  veil  being  in  part 
removed)  discern  the  real  state  he  is  in.  Horrid  light  breaks 
in  upon  his  soul ;  such  light  as  may  be  conceived  to  glow 
from  the  bottomless  pit.  He  at  last  sees  the  loving,  the 
merciful  God,  is  also  a  '  consuming  fire  ; '  that  he  is  a  just 
God  and  a  terrible,  rendering  to  every  man  according  to  his 
works,  entering  into  judgment  with  the  ungodly  for  every 
idle  word,  yea,  and  for  the  imaginations  of  the  heart.    *  *  * 

"The  inward,  spiritual  meaning  of  the  law  now  begins  to 
glare  upon  him.  He  perceives  '  the  commandment  is  ex- 
ceeding broad,'   and  there  is  '  nothing  hid  from  the  light 


THE    NEW   BIKTH.  247 

thereof.'  He  is  convinced  that  every  part  of  it  relates,  not 
barely  to  outward  sin  or  obedience,  but  to  what  passes  in 
the  secret  recesses  of  the  soul,  which  no  eye  but  God's  can 
peneti-ate.  If  he  now  hears,  '  Thou  shalt  not  kill,'  God 
speaks  in  thunder,  <  He  that  hateth  his  brother  is  a  mur- 
derer.' And  thus  in  every  point  he  feels  the  word  of  God 
'  quick  and  powerful,  sharper  than  a  two  edged  sword.'  It 
*  pierces  even  to  the  dividing  asunder  of  soul  and  spirit,  the 
joints  and  marrow.'  And  so  much  the  more,  because  he  is 
conscious  to  himself  of  having  neglected  so  great  salvation ; 
of  having  *  trodden  under  foot  the  Son  of  God,'  who  would 
have  saved  him  from  his  sins. 

"  He  now  sees  himself  naked,  stripped  of  all  the  fig  leaves 
which  he  had  sewed  together,  of  all  his  poor  pretences  to 
religion  or  virtue,  and  his  wretched  excuses  for  sinning 
against  God.  His  heart  is  bare,  and  he  sees  it  is  all  sin, 
deceitful  above  all  things,  desperately  wicked.  He  feels 
that  he  deserves  to  be  cast  into  hell.  Here  ends  his  pleas- 
ing dream,  his  delusive  rest,  his  false  peace,  his  vain  security. 
His  joy  now  vanishes  as  a  cloud ;  pleasures  once  loved 
delight  no  more.  With  St.  Paul  he  can  say  :  '  I  was  alive 
without  the  law  once ; '  I  had  much  life,  wisdom,  strength, 
and  virtue,  so  I  thought;  'but  when  the  commandment 
came,  sin  revived,  and  I  died ; '  the  commandment  which 
was  ordained  to  life,  I  found  to  be  unto  death.  <  For  sin, 
taking  occasion  by  the  commandment,  deceived  me,  and  by 
it  slew  me ; '  it  came  upon  me  unawares,  slew  all  my  hopes, 
and  plainly  showed  that  in  the  midst  of  life  I  was  in  death. 
Wherefore  the  law  is  holy,  and  the  commandment  holy,  and 
just,  and  good ;  I  no  longer  lay  the  blame  on  this,  but  on 
the  corruption  of  my  own  heart.  I  acknowledge  that 
the  law  is  spiritual;  but  I  am  carnal,  sold  under  sin.'  " 

This  is,  no  doubt    a  true   picture  of  the  condition  of 


248  COMPENDIUM    OF   METHODISM. 

awakened  sinners  in  general ;  yet  many  never  see  them 
selves  precisely  in  this  light,  nor  feel  the  misery  here  indi- 
cated. They  know  they  are  sinners,  and  are  concerned 
about  their  souls,  but  have  not  that  deep  sense  of  sin  they 
desire.  They  are  unhappy  to  think  that  they  feel  no  more, 
and  strive  to  obtain  more  pungent  convictions.  But  they 
cannot  excite  the  emotion  they  covet,  and  often,  therefore, 
tremble,  lest  they  shall  never  obtain  the  blessing  they  seek ; 
though  they  are  willing  to  bear  every  cross,  and  perform 
every  known  duty. 

Persons  who  have  reached  this  point  are  in  an  interesting 
state.  David  was  here  when  in  the  horrible  pit  and  miry 
clay.  Saul  of  Tarsus  was  here,  too,  when  smitten  to  the 
ground  by  the  power  of  God,  and  heard  those  convincing 
words,  "  Saul,  Saul,  why  persecutest  thou  me."  0,  how  sub- 
dued !  How  willing  to  have  salvation  on  any  terms !  He 
objects  to  nothing  ;  he  is  ready  to  sit  at  the  feet  of  Anna- 
nias,  the  poor  disciple  he  was  commissioned  to  arrest.  Yes, 
to  be  led  along  the  way,  to  be  accounted  a  fool,  to  have  his 
honored  name  aspersed.  What  an  achievement !  So  it  was 
with  the  Philippian  jailor.  Terrified  by  the  interposition  of 
Almighty  God  in  defence  of  his  servants,  trembling,  he  fell 
down  before  them  and  said,  "  Sirs,  what  must  I  do  to  be 
saved  ? "  indicating  his  readiness  to  do  any  thing,  to  follow 
their  instructions,  however  crossing  and  difficult ;  willing  to 
obey  God,  at  the  loss  of  all  things. 

Now,  however  convictions  may  differ,  they  must  possess 
this  element  to  be  successful.  All  must  be  brought,  not  to 
the  same  degree  of  emotion,  but  to  entire  submission  to  the 
will  of  God  —  to  the  terms  of  salvation,  and  the  consequences 
that  may  follow.  But  not  willing  to  be  damned,  as  Hopkin- 
sians  assume.  This  is  absurd  and  impracticable.  No 
mortal  ever  came  to  this,  unless  it  was  some  one  who  had 


THE    NEW  BIRTH.  249 

outlived  the  day  of  grace,  and  preferred  the  companionship 
of  devils  and  damned  spirits  to  that  of  God  and  his  holy 
angels.  There  must  be  no  reservation,  no  partial  acquies- 
cence, no  unfaithfulness,  no  compromise.  The  sinner  must 
come  fully  up  to  God's  terms,  though,  in  doing  so,  he  has  to 
forsake  father,  and  mother,  and  houses,  and  lands,  and 
honor,  and  wealth,  and  even  life  itself.  He  must  lay  all  at 
the  feet  of  Christ,  and  confess  that  his  only  dependence  is  on 
him ;  that  he  has  nothing  to  offer  but  sin,  and  nothing  to  ex- 
pect in  justice  but  wrath.  He  must  give  up  trying  to  make 
himself  any  better,  trying  to  atone  for  the  past,  either  by 
good  works,  or  tears,  or  bad  feelings,  or  long  prayers  and 
sighing.  The  sin  he  has  committed  cannot  be  mitigated  ;  the 
blessing  he  needs  cannot  be  purchased.  It  must  be  sought 
as  a  mere  favor,  that  can  be  bestowed  only  by  infinite  conde- 
scension. Here  he  must  stand,  not  discouraged  by  darkness 
or  doubts  ;  by  littleness  of  faith  or  feeling  ;  bat  holding  fast, 
reading,  hearing,  praying,  bearing  the  cross,  confessing 
his  need  of  Christ,  and  his  desire  for  religion.  This  is 
conviction. 

This  brings  us  to  the  consideration  of  another  element  in 
religious  experience,  not  very  distinctly  understood,  viz. : 
Faith.  This  term  is  used  to  indicate  different  states  of 
mind,  varying  from  an  unsettled  historical  belief  of  the  truth 
of  divine  revelation,  to  implicit  trust  in  God,  that  he  does 
now,  for  the  sake  of  Christ,  pardon  all  my  sins,  accept,  and 
save  me,  and  love  me  ;  that  I  am  now  a  child  of  God,  and 
an  heir  of  heaven. 

According  to  this  definition,  our  faith  begins  when  we 
begin  to  believe  the  Bible  and  regard  its  instructions.  Some 
very  daring  sinners  believe  it  without  a  doubt,  others  believe 
it  with  less  confidence,  while  some,  who  have  been  unfortu- 
nately educated,  or  have  abused  a  good  education,  only  be- 


250  COMPENDIUM    OF   METFODISM. 

lieve  it  with  slight  confidence.  Some  degree  of  faith  is 
necessary  t )  the  first  honest  religious  effort.  With  no  more 
faith  in  the  Bible  than  we  have  in  the  Koran,  not  one  of  us 
would  feel  the  least  obligation  to  obey  its  precepts,  or  expe- 
rience the  first  twinge  of  guilt  for  neglecting  them.  Of 
course,  we  should  treat  them  as  we  now  do  the  various  pre- 
cepts of  Mahometanism.  How  little  faith  will  suffice  for  the 
first  movement  is  a  difficult  question.  In  worldly  matters 
we  often  act  at  considerable  sacrifice,  where  the  evil  we  aim 
to  avoid  is  only  possible.  For  example,  we  get  our  property 
insured,  when  we  know  it  is  only  possible  that  it  will  be 
burned.  The  evil  is  so  great,  we  think  it  better  to  be  secure 
against  the  possibility  of  its  occurrence,  even  at  great  incon- 
venience. Where  the  evidence  that  a  great  calamity  will 
befall  us  amounts  to  probability,  we  act  with  still  more 
energy,  and  make  greater  sacrifices.  For  instance,  in 
guarding  against  epidemics,  what  expensive  precautions  do 
men  use,  though  there  is  not  one  chance  in  many  that  the 
malaria  will  effect  them  in  the  least !  Where  an  evil  is  cer- 
tain to  occur,  without  specific  measures  to  prevent  it,  we  do 
not  hesitate,  nor  do  we  think  pleasantly  of  those  who  have 
the  temerity  to  delay  one  moment. 

Why  may  we  not  act  on  similar  faith  in  the  word  of  God  ? 
The  least  decree  of  which  any  one  can  boast,  does  not  ex- 
clude the  possibility  of  a  judgment  to  come,  of  heaven  and 
hell.  Most  wicked  men  believe  the  cardinal  truths  of  reve- 
lation ;  not  without  hope,  indeed,  that  they  may  prove  false, 
but  with  the  same  confidence  that  they  believe  in  the  exist- 
ence of  a  God.  Others  believe  without  a  doubt.  They 
believe  that  salvation  is  possible ;  that  if  they  will  repent 
and  come  to  Christ,  the  Lord  will  have  mercy  on  them.  They 
have  no  doubt  of  it.  And  this  ought  to  stimulate  every  one 
to  adiress  himself  to  the  work  with  all  his  strength,  and 


THE    NEW   BIRTH.  251 

never  rest  till  he  has  demonstrated  what  he  believes,  aul 
experienced  its  full  import  in  his  own  heart. 

But  there  is  a  difficulty.  When  those  whose  faith  com- 
passes all  these  things  in  the  cool  deliberation  of  carnal 
security,  while  they  see  little  of  the  malignity  of  sin,  and 
feel  little  of  its  guilt,  come  to  view  themselves  in  their  true 
character,  and  see  the  depth  of  their  ingratitude  and  un« 
worthiness,  doubts  often  rush  upon  them  like  an  armed  man, 
and  they  tremble  with  fear  that  the  day  of  grace  is  past. 
We  scarce  ever  knew  one  to  be  deeply  humbled,  without 
faltering  on  this  point.  And  sometimes  under  false  counsel, 
they  have  gone  down  into  deep  despair,  not  daring  to  venture 
their  souls  on  the  mercy  of  God,  and  believe  unto  salvation. 

But  to  go  back  to  the  penitent  we  have  described,  all 
subdued  and  anxious,  we  remark,  nothing  remains  for  him 
to  do  now,  except  to  believe.  But  what  is  he  to  believe  ? 
This  is  an  important  question.  Is  it  that,  perhaps,  he  shall 
obtain  mercy  if  he  seeks  aright  ?  He  believed  this  when  he 
commenced.  We  think  any  doubt  here  savors  more  of 
unbelief  than  of  faith,  and  dishonors  God,  whose  promise  is 
unequivocal.  Yet  the  instructions  given  to  penitents  by 
many  good,  but  mistaken,  people  of  the  Calvinistic  school, 
are  calculated  to  create  doubt  on  this  very  point.  "  It  may 
be  God  will  have  mercy,"  say  they;  "he  is  under  no  obliga- 
tion ; "  whereas,  he  has  pledged  himself  to  save  to  the 
uttermost  all  who  come  to  him,  weary  and  heavy  laden  ;  and 
has  given  strong  evidence  of  his  readiness  to  do  so,  by 
calling  up  their  attention  to  the  subject,  and  stimulating 
them  to  seek  him. 

The  penitent  is  to  believe,  therefore,  not  only  that  God  is, 
but  that  he  is  the  rewarder  of  all  who  diligently  seek  him. 
That  there  can  be  no  failure  on  his  part.  And,  having 
examined  himself  thoroughly,  and   taken  counsel  of   God 


252  COMPENDIUM   OF   METHODISM. 

and  his  people,  and  being  in  the  way  of  duty  according  to 
his  best  understanding,  and  determined  to  continue  therein, 
he  is  to  believe  that  God  now  approves  of  him,  and  will 
shine  forth  upon  his  heart  in  attestation  of  his  acceptance. 
That  is,  he  must  trust  in  God  to  save  him ;  to  save  him  just 
as  he  is.  He  renounces  his  sins,  and  tries  to  act  the  part 
of  the  Christian,  but  finds  no  light.  Darkness  reigns.  All 
hope  of  saving  himself  vanishes.  His  heart  seems  to  grow 
harder  and  harder,  and  his  case  more  and  more  alarming. 
What  can  he  do  ?  One  thing  only  —  trust  in  God,  that  he 
will  save,  save  noiv  —  saves.  Here  is  a  nice  point.  The 
sinner  abandons  all  his  old  grounds  of  hope  in  despair, 
throws  away  his  idols,  and  cleaves  to  the  mere  mercy  of 
(rod  in  Christ  Jesus,  as  his  last  and  only  resort,  and  rests 
all  upon  it,  to  "live  or  die,  survive  or  perish."  Laying 
himself  down  thus,  in  despair  of  relief  from  any  other 
source,  and  resigning  all  upon  the  sufficiency  of  this  to 
meet  the  exigency  of  his  case,  scarcely  does  his  mind  make 
the  surrender,  before  he  feels  himself  encompassed  in  the 
everlasting  arms,  and  a  warming  throb  of  confiding,  assur 
ing  joy,  come  sweetly  over  his  soul,  powerfully  convincing 
him  that  he  is  born  again.  Faith  is  that  act  by  which  he 
withdraws  all  trust  in  every  other  object,  and  ventures  on 
Christ. 

Its  several  stages  may  be  marked  by  a  single  illustration. 
The  patient  at  first  declines  the  aid  of  a  physician ;  but 
growing  worse  and  worse,  and  finding  his  own  prescriptions 
ineffectual,  consents  that  one  be  called  ;  but  will  only  follow 
his  advice  so  far  as  he  deems  it  expedient.  He  is  not 
entirely  wanting  in  faith,  but  has  less  in  the  physician  than 
in  himself.  At  length  a  prescription  is  made  at  which  he 
demurs.  He  will  not  follow  it.  But  finding  that  his  situa- 
tion is  growing  more  critical  every  day,  and  his  own  skill  is 


THE    NEW  BIRTH.  253 

ineffective,  and  that  something  must  be  done  or  he  shall 
soon  pay  the  sad  debt  of  nature,  and  that  others  in  a  similar 
situation  have  resorted  to  the  remedies  proposed,  with  the 
best  results,  he  yields,  and  is  restored.  The  act  by  which 
he  throws  himself  entirely  into  the  hands  of  his  physician, 
renouncing  his  own  wisdom,  and  doing  in  all  things  accord- 
ing to  direction,  is  the  final,  the  restoring  act  of  faith, 
and  it  is  much  stronger  than  that  which  sent  for  the  phy- 
sician, or  adopted  his  simpler  remedies. 

This  is  the  faith  to  which  the  sinner  must  come.  He 
may  attend  to  his  own  prescriptions  for  a  time,  if  he  will, 
but  they  will  make  him  none  the  better.  He  may  then 
adopt  some  of  those  proposed  by  the  Physician  of  souls,  but 
they  will  prove  no  more  effective  than  the  others.  It  is 
only  when  he  entirely  surrenders  himself  to  Christ,  to  do 
and  be  as  he  wills,  that  he  reaches  the  culminating  point, 
and  finds  the  boon  for  which  he  sighs ;  and  this  is  faith. 

The  gracious  result  of  such  a  surrender  of  one's  self  is  the 
conversion  of  his  soul  to  God.  This  implies  two  things.  1. 
That  his  sins  are  all  forgiven  ;  and,  2.  That  his  heart  is  re- 
newed by  the  "  washing  of  regeneration."  The  first  changes 
his  relation  to  the  law  from  that  of  a  condemned  sinner  ex- 
posed to  its  penalty,  to  that  of  a  pardoned  sinner  exempted 
from  that  penalty.  The  last  changes  his  heart,  conforming 
him  to  the  image  of  Grod,  and  producing  in  him  the  fruits  of 
the  Spirit,  such  as  "  love,  joy,  peace,  long-suffering,  gentle- 
ness, meekness,"  &c.  The  first  saves  him  from  condemna- 
tion, and  unfits  him  for  hell ;  the  last  fills  him  with  all  good- 
ness, and  fits  him  for  heaven.  The  one  is  "  a  work  done  for 
him,  the  other  a  work  wrought  in  him."  One  justifies  ;  the 
other  "  crucifies  the  flesh,  with  the  affections  and  lusts,"  and 
thus  makes  him  a  new  creature  in  Christ  Jesus. 

And  this  is  usually  accomplished  in  a  moment.     Pardon, 


254  COMPENDIUM   OF   METHODISM. 

being  an  act  of  God  by  which  he  absolves  the  sinnei 
from  punishment,  is  instantaneous,  by  the  necessity  of  its 
nature.  Regeneration  may  be  gradual,  and  probably  is  so, 
m  some  cases  ;  but  it  is  often  effected  as  quick  as  Christ 
could  say,  "  I  will,  be  thou  clean."  This  is  according  to 
the  indications  of  both  Scripture  and  experience.  Many 
have  passed  from  extreme  fear  and  anguish,  to  the  brightest 
hopes,  and  the  most  thrilling  raptures,  in  a  moment.  Shouts 
of  victory  have  taken  the  place  of  groans  and  lamentations, 
as  quick  as  thought;  and  smiles  of  joy  have  been  seen 
springing  from  the  face  of  melancholy,  amid  a  profusion  of 
tears.  And  it  was  no  deception.  The  subjects  feared, 
perhaps,  that  it  was  too  good  to  be  lasting,  and  scarcely 
dared  to  sleep,  lest  they  should  lose  it ;  but  found  it 
more  than  the  meteor's  glare  —  an  abiding  sun ;  and  their 
subsequent  lives  attested  that  the  work  was  divine. 

Sometimes,  however,  the  evidence  of  this  change  is  less 
sudden,  and  less  satisfactory.  Perhaps  the  convictions  were 
less  painful.  But  in  every  case  of  real  conversion,  it  will  be 
manifested  by  increased  interest  in  prayer,  in  reading  the 
Scriptures  and  other  good  books,  unusual  affection  for 
Christians,  and  love  for  the  means  of  grace,  accompanied 
with  great  power  over  old  habits  and  passions,  and  pleasure 
in  the  discharge  of  duty.  Thus,  in  the  first  impulses  of  per- 
suasion that  he  is  born  again,  the  Christian  will  have  the 
"  witness  of  the  Spirit ; "  and  in  the  fruits  which  follow,  the 
witness  of  his  own  spirit,  agreeably  to  Rom.  viii.  16:  "  The 
Spirit  itself  beareth  witness  with  our  spirit,  that  we  are  the 
children  of  God."  By  the  former  we  mean  "  an  inward 
impression  on  the  soul,  whereby  the  Spirit  of  God  directly 
witnesses  to  my  spirit,  that  I  am  a  child  of  God  ;  that  Jesus 
Christ  hath  loved  me,  and  given  himself  for  me  ;  and  that 
all  my  sins  are  blotted  out,  and  I,  even  I,  am  reconciled  to 


THE    NEW   BIRTH.  256 

God."  This,  in  the  nature  of  things,  must  be  antecedent 
to  the  testimony  of  our  own  spirit.  Pardon  is  an  act  of  the 
divine  mind,  and  is  a  secret,  until  God  is  pleased  to  reveal 
it.  Moreover,  "  we  love  him  because  he  first  loved  us,'' 
and  we  never  love  his  word  or  people  till  we  are  conscious 
that  we  love  him;  and,  of  course,  never  bring  forth  the 
fruits  of  conversion  till  we.  know  that  we  are  converted. 

This  knowledge  is  communicated  by  the  Spirit,  n:t 
audibly,  nor  by  apparitions,  but  by  the  removal  of  guilt  and 
•fear,  which  it  has  impressed  upon  the  mind,  and  by  pro- 
ducing therein  a  joyous  persuasion  that  God  loves  me,  and 
has  forgiven  all  my  sins ;  a  persuasion,  generally,  that 
leaves  no  more  doubt  of  acceptance  with  God,  than  there 
was  of  guilt  and  condemnation  before.  As  there  was  no 
doubt  then,  so  neither  is  there  any  doubt  of  pardon  and 
acceptance  now. 

Thus  we  see  the  progress  of  grace  in  the  human  heart, 
from  the  fall  to  the  full  accomplishment  of  the  new  birth. 
Reader,  have  you  been  born  again  ?  0,  remember  that  in 
this  respect  your  righteousness  must  exceed  the  "  righteous- 
ness of  the  Scribes  and  Pharisees,  or  you  can  never  see  the 
kingdom  of  God ! " 


CHAPTER   Vi. 


CHRISTIAN  PERFECTION. 


TnERE  is  no  doctrinal  peculiarity  by  which  Methodists 
have  been  more  distinguished  than  that  of  Christian  perfec- 
tion. Nor  is  there  one  for  which  they  have  been  more  gener- 
ally condemned.  This  may  be  attributed  to  various  causes. 
One  is,  no  doubt,  that  the  doctrine  has  been  misunderstood. 
It  has  generally  been  taken  to  mean  more  than  was  intended, 
owing,  perhaps,  to  the  term  itself,  which  we  are  accustomed 
to  apply  to  the  Deity,  and  which,  least  of  all,  designates  the 
character  displayed  by  the  mass  of  professing  Christians. 
To  this  we  may  add  the  novelty  of  the  doctrine.  Not  that 
it  originated  with  us.  God  commanded  Abraham  and  Moses 
to  be  perfect ;  and  he  commands  us,  by  his  Son,  "  Be  ye  per- 
fect, even  as  your  Father  which  is  in  heaven  is  perfect." 
But  as  an  article  of  faith  and  experience,  Methodists  have 
given  it  a  prominence  others  do  not.  For,  though  many  pray 
for  it,  few  believe  in  its  attainability,  and  most  contend  ear- 
nestly for  imperfection  until  death.  They  bound  Christian 
duties  and  privileges  by  the  seventh  chapter  of  Romans, 
while  we  insist  on  those  portrayed  in  the  eighth. 

The  abuse   which  the  doctrine  has  experienced  from  its 

reputed  friends,  has  probably  contributed  its  full  share  to  its 

unpopularity.     Some,  in  their  zeal,  have  overdrawn  it,  so  as 

to  make  it  utterly  impracticable  ;  others  have  taken  the  op- 

2,50 


CHRISTIAN    PERFECTION.  25" 

posite  extreme,  and  made  it  less  than  we  claim  for  justifica- 
tion —  indeed,  rather  a  license  to  sin  than  deliverance  from 
it,  This  is  particularly  the  case  with  a  class  of  Antinomian 
Perfectionists,  which  appeared  in  another  denomination  a  few 
years  since.  Some  have  given  it  such  a  peculiarly  sour  and 
unsociable  cast  as  to  make  it  offensive  to  most  Christians  ; 
while  others  have  associated  it  with  so  many  extravagances 
jf  expression  and  deportment,  so  many  religious  antics  and 
visionary  notions,  that  prudent  men  have  been  afraid  to 
approach  it. 

But  all  these  excrescences  do  not  alter  the  nature  of  the 
thing  itself,  though  they  may  conceal  its  loveliness.  The 
doctrine  is  still  true,  and  has  claims  to  consideration.  Our 
limits  will  only  admit  of  some  explanation  of  our  views,  and 
a  bare  reference  to  the  grounds  upon  which  they  rest.  We 
say,  then, 

1.  That  by  Christian  perfection  we  do  not  mean  the  per- 
fection of  angels.  Those  glorious  beings,  which  left  not 
their  "  first  estate,"  occupy  a  higher  rank  in  the  scale  of 
being, -are  exempt  from  ignorance  and  enticement  to  evil, 
and  endowed  with  such  attachments  to  duty  and  holiness  as 
hardly  to  admit  of  the  least  defection. 

2.  Nor  do  we  mean  the  perfection  which  was  enjoyed  by 
our  first  parents  previous  to  their  fall.  They  were  probably 
as  pure  as  the  angels,  though  less  in  capacity.  They  were 
liable  to  sin,  but  still  possessed  no  inward  tendency  to  it. 
Nor  were  they  surrounded,  as  most  men  now  are,  with  excit- 
ants to  sin,  or  with  worldly  cares,  which  engross  most  of  our 
time. 

3.  Much  less  do  we  mean  perfection  in  knowledge.  We 
are  ignorant,  at  best.  How  little  do  we  know  of  God,  of  his 
word  or  works,  of  ourselves,  even,  or  of  the  plainest  matters 
«f  daily  occurrence  !      Every  advance  step  we  take  in  this 

17 


258  COMPENDIUM   OF   METHODISM. 

direction  but  reveals  our  deficiencies ;  and  the  more  wo 
learn,  the  less  confident  we  become  that  we  really  know  any 
thing.  How  little  we  know  of  our  brethren  and  neighbors, 
—  of  the  claims  of  justice  or  mercy, —  of  our  rights,  duties, 
and  privileges,  —  of  our  duties  to  others,  or  of  their  obliga- 
tions to  us.     Hence,  therefore, 

4.  It  does  not  exclude  error  in  practice.  Every  honest 
man  will  act  in  the  light  of  his  intelligence.  If  that  light  be 
darkness,  he  will  err,  of  course.  The  fond  mother,  acting 
with  all  tenderness  and  care,  by  mistake  administers  a  poison 
to  her  child,  and  destroys  it.  Attempting  a  kindness  to  a 
brother,  through  ignorance  of  some  circumstances,  we  do 
him  great  injustice.  And  in  thousands  of  other  cases,  we 
may  commit  wrong  acts  when  the  intention  is  pure,  merely 
for  want  of  knowledge.  And  for  this  there  is  no  remedy. 
This  arises  from  intellectual  imperfection,  and  should  teach 
us  modesty ;  but  we  may  be  perfect  in  a  moral  point  of 
view,  nevertheless  ;  that  is,  our  purposes  may  be  entirely 
religious  and  benevolent,  and  we  may  maintain  a  conscience 
void  of  offence  toward  God  and  toward  man. 

This  distinction  between  errors  of  judgment  and  of  inten- 
tion is  not  always  considered  in  judging  of  Christians,  espe- 
cially in  judging  of  those  who  claim  to  be  perfect  in  love. 
Hence,  the  doctrine  and  its  friends  are  sometimes  reproached, 
when  they  are  entitled  to  full  credit.  Mr.  Wesley  saw  this, 
and  remarked,  "  Those  who  are  now  really  perfect  in  love, 
may  be  still  an  occasion  of  temptation  to  you  ;  for  they  are 
still  encompassed  with  infirmities.  They  may  be  dull  of  ap- 
prehension ;  they  may  have  a  natural  heedlessness,  or  a 
treacherous  memory ;  they  may  have  too  lively  an  imagina- 
tion ;  and  any  of  these  may  cause  little  improprieties,  either 
in  speech  or  behaviour,  which,  though  not  sinful  in  them- 
selves, may  vry  all  the  grace  you  have ;  especially  if  you 


CHRISTIAN   PERFECTION.  259 

iupute  to  perverseness  of  will  (as  it  is  very  natural  to  do) 
what  is  really  owing  to  defect  of  memory  or  weakness  of 
understanding  ;  if  those  appear  to  you  to  be  voluntary  mis- 
takes which  are  really  involuntary.  So  proper  was  the  an- 
swer which  a  saint  of  God  (now  in  Abraham's  bosom)  gave 
nie,  some  years  ago,  when  I  said,  '  Jenny,  surely  now  your 
mistress  and  you  can  neither  of  you  be  a  trial  to  the  other, 
as  God  hath  saved  you  both  from  sin.'  '  0,  sir,'  said  she, 
*  if  we  are  saved  from  sin,  we  still  have  infirmities  enough 
to  try  all  the  grace  God  has  given  us.'  " 

5.  Nor  does  it  imply  a  uniform  brilliancy  of  mind  and 
engagedness  of  heart  in  the  worship  of  God.  The  most 
brilliant  and  devotional  have  bodies  like  other  men,  and  may 
find  them  weary  and  dull  just  at  the  time  they  would  be 
zealous  and  animated  in  their  religious  duties.  The  perfect 
man  will  lament  this  ;  but  he  cannot  avoid  it.  It  is  rather  a 
physical  than  a  moral  evil ;  and  if  it  is  known  to  operate 
similarly  in  other  cases,  where  the  business  is  of  a  different 
nature,  it  is  no  argument  against  a  perfect  state  of  heart 
before  God,  though  it  must  be  a  source  of  temptation  both 
to  the  subject  of  it  and*his  observing  brethren.  Our  animal 
spirits  sometimes  flag,  and  become  bad  conductors  of  grace, 
making  the  good  man  appear  sluggish  and  wanting  in  inter 
est.  At  other  times  they  flow  in  excess,  and  display  full  as 
much  grace  and  religious  zeal  as  he  enjoys.  A  well  informed 
judgment  and  a  settled  purpose,  are  equally  necessary  in 
both  cases ;  in  the  first,  to  keep  him  from  becoming  despond' 
ent  and  inactive  ;  and  in  the  second,  to  restrain  him  from 
extravagance. 

6.  Nor  yet  does  Christian  Perfection  imply  such  a  degree 
of  faith  and  knowledge  as  to  exclude  an  increase  of  either, 
or  any  other  Christian  virtue.  It  rather  relates  to  pwrity, 
than  to  the  extent  of  our  powers,  and  indicates  exemption 


260  COMPENDIUM   OF   METHODISM. 

from  sin,  more  than  maturity  in  the  graces  of  the  Spirit. 
One  may,  therefore,  be  perfect  in  our  sense  of  the  term, — 
that  is,  entirely  sanctified,  and  possess  nothing  in  his  heart 
but  good,  —  and  still  be  limited  in  knowledge  and  in  general 
faith.  But  it  is  undeniable,  that,  where  there  is  purity, 
there  is  usually  a  respectable  development  of  the  Christian 
graces. 

We  would  also  remark,  that  the  Perfection  we  teach 
relates  rather  to  the  essential  elements  of  piety  than  to  their 
results  —  to  faith  and  love  rather  than  to  joy  and  peace, 
though  the  latter  ordinarily  accompany  it.  One  may  pos- 
sess perfect  faith,  and  love  God  and  his  neighbor  perfectly, 
whose  joy  and  peace,  owing  to  physical  causes,  will,  at 
times,  be  quite  inconsiderable  and  unsatisfactory.  The 
fond  mother,  who  loves  her  child  perfectly,  does  not  always 
enjoy  it  in  the  same  degree.  When  we  speak  of  the  perfect 
Christian,  therefore,  we  do  not  mean  one  who  is  in  perpet- 
ual raptures,  since  perfection  does  not  imply  this,  though 
raptures  are  its  frequent  accompaniment.  We  think  our 
views  on  this  point  have  been  misapprehended  by  some  of 
our  best  friends,  who,  in  seeking  the  blessing  under  consid- 
eration, have  looked  more  to  be  happy  than  to  be  holy. 

To  be  perfect,  is, 

1.  To  love  God  supremely  —  that  is,  more  than  we  love  any 
other  being  or  thing ;  to  love  him  with  "  all  the  heart,  and 
with  all  the  soul,  and  with  all  the  strength,  and  with  all  the 
mind."  But  the  anxious  reader  will  ask,  "  What  is  love  ? " 
We  answer:  "It  is  a  sovereign  preference  given  to  one 
above  others ;  a  concentration  of  the  thoughts  and  desires  in 
a  single  object,  which  we  prefer  to  others."  Should  he  ask, 
"  What  is  it  to  love  God,  whom  we  have  not  seen  ?  "  we 
reply  ;  "It  is  to  approve,  admire,  prize,  affectionately  con 
template,  cleave  to,  and  be  satisfied  with  him,  in  the  charao 


CHRISTIAN   PERFECTION.  261 

ber  he  ascribes  to  himself;  pleased  to  acknowledge  him  as 
our  Creator,  Redeemer,  Governor,  and  Judge,  and  happy  in 
the  hope  of  seeing  him  as  he  is,  and  being  like  him,  and 
with  him  for  ever.  The  sinner  contemplates  his  character 
with  the  conviction  that  it  is  right  and  good,  but  not  with 
affection.  It  does  not  please  him ;  much  less  is  he  gratified 
with  the  idea  of  seeing  God  or  being  judged  by  him.  But 
the  Christian  loves  him,  rejoices  that  he  is  just  such  a  God 
as  he  is,  and  is  delighted  in  being  permitted  to  regard  him 
as  his  friend,  and  in  obediently  resting  his  soul  in  his  ever- 
lasting embrace. 

To  love  God,  therefore,  with  all  the  heart,  is  to  love  him 
to  the  extent  of  our  capacity,  "  with  all  the  strength  ;  "  to 
prize  him  above  every  thing  else,  and  cleave  to  him  in  our 
affections,  and  in  filial  endeavors  to  obey  and  please  him,  at 
the  sacrifice,  if  necessary,  of  every  other  good.  It  is,  in  a 
word,  to  make  him  our  God;  and  every  other  love,  and 
interest,  and  pursuit,  subordinate  to  him.  So  that  we  love 
nothing,  desire  nothing,  and  seek  nothing,  knowingly,  but 
what  is  pleasing  to  him ;  and  commune  with  him  in  medita- 
tion, prayer,  and  all  the  means  of  grace,  with  a  confidence 
•and  fervor  of -affection  equal  to  our  present  susceptibility. 

Those  who  suppose  that  it  excludes  the  love  of  relatives, 
and  friends,  or  a  proper  regard  for  worldly  interests  and 
pursuits,  are  deceived.  The  divine  claims  upon  us  are  con- 
sistent with  each  other.  We  have  bodies,  and  dependents, 
to  be  cared  for ;  we  hold  relations  which  involve  duties  thaf 
would  be  a  burden  and  a  tax  in  the  absence  of  peculiar 
affection.  This  doctrine  recognizes  these  facts,  tempers  and 
purifies  this  care,  and  these  affections,  investing  them  with  a 
religious  character,  and  thus  making  them  more  interesting 
and  profitable ;  but  always  subjecting  them  to  supreme  love 
to  God. 


262  COMPENDIUM  OF  METHODISM. 

2.  It  implies,  therefore,  some  degree  of  intelligence,  by 
which  the  character  of  God  and  the  instructions  of  his  word 
are  apprehended ;  and  that  faith,  by  which  they  are  pro- 
nounced just  and  true,  —  adopted,  relied  on,  and  brought 
home  to  the  soul  as  divine  realities,  —  realized  and  enjoyed 
above  all  other  views  and  possessions.  Love  is  not  blind  in 
this  case,  however  it  may  be  in  others.  It  lavishes  not  its 
fondness  upon  indifferent  objects,  upon  an  "  unknown  God." 
It,  at  least,  has  some  glimpses  of  the  divine  character  by 
faith,  which  invests  it,  in  the  view  of  the  renewed  heart, 
with  infinite  loveliness.  Turning  from  God  to  his  works  in 
the  heavens  above,  and  in  the  earth  beneath  and  around,  its 
view  becomes  enlarged.  Especially  when  it  considers  the 
plan  of  salvation,  and  contemplates  the  wisdom  and  good- 
ness of  God  therein  displayed,  does  it  burn  and  throb  with 
peculiar  ardor.  But  whatever  its  attainments  in  these 
respects,  they  can  never  reach  a  point,  either  here  or  here- 
after, beyond  which  there  will  not  be  much  to  learn,  and,  of 
course,  ample  room  for  love  to  warm  and  strengthen. 

3.  Christian  Perfection  implies,  also,  the  loving  our 
"neighbor  as  ourselves"  which  is  the  second  great  com 
mandment.  That  is,  regarding  and  treating  all  men  with 
equity,  charity,  benevolence,  and  affection ;  otherwise,  doing 
to  them  as  we  would  that  they  should  do  unto  us  in  a  reverse 
of  circumstances.  By  this  rule  we  are  required  to  forgive 
their  sins  against  us,  bear  with  their  weaknesses  and  errors, 
rejoice  in  their  prosperity,  lament  their  adversity,  and  in  all 
possible  ways  contribute  to  their  improvement  and  happiness, 
to  the  extent  of  our  knowledge  and  ability,  and  in  conso- 
nance with  our  obligations  to  God  and  ourselves.  It  there- 
fore excludes  envy,  for  this  regrets  another's  talents,  excel- 
lence, success,  or  popularity,  and  involves  more  or  less  ma- 
lignity and  evil  desire,  if  not  a  positive  effort  to  eclipse  and 


CHRISTIAN  PERFECTION.  2G3 

injure.  Covetousness,  for  this  inordinately  desires  the  pos 
sessions  of  others,  and  retains  its  own  with  a  tenacity  incon- 
sistent with  our  duty  to  the  destitute  and  the  cause  of 
Christ.  Jealousy,  for  this  is  a  peculiar  uneasiness,  arising 
from  the  fear  that  another  will  obtain  some  good  which  wo 
iesire  for  ourselves.  Emulation,  for  this  would  hinder  the 
progress  of  others,  to  secure  us  the  profit  or  honor  of  ex- 
ceeding them.  Wrath,  for  this  is  an  evil  and  turbulent 
passion,  which  leads  to  broils  and  contentions.  It  also  ex- 
cludes every  other  passion  which  tends  to  wrong  action,  and 
implies  all  those  kind  and  heavenly  tempers  which  sweeten 
and  perfect  the  happiness  of  fraternal  intercourse.  Conse- 
quently, it  excludes  all  misrepresentation  of  another's  views, 
plans,  or  feelings ;  all  tale-bearing,  tattling,  and  slanderous 
insinuations ;  every  kind  and  degree  of  reference  to  others, 
which  shall  detract  from  their  respectability,  influence,  or 
pleasure  ;  indeed,  all  expressions,  actions,  and  surmises,  that 
we  would  dislike  to  have  arrayed  against  ourselves. 

But  this  is  " faint  praise"  Silence  is  sometimes  the 
worst  kind  of  injustice.  Negative  goodness  is  often  positive 
evil.  We  are  to  regard  our  neighbors  with  affection  and 
charity.  To  speak  well  of  them  when  defamed,  or,  at  all 
events,  to  give  them  the  benefit  of  what  we  know  in  their 
favor.  To  hear  one  injured  in  his  absence,  and  make  no 
apology  for  him,  is  to  be  accessory  to  the  slander.  We  wink 
at  the  outrage,  unless  we  suggest  that  there  may  be  a  mis- 
take in  what  has  been  said,  or  that  it  is  only  a  part  of  the 
truth,  and  ought  not  to  be  circulated.  Perfect  love  thinketh 
no  evil,  and  is  loath  to  believe  evi  of  others.  It  will  defend 
them  just  so  far  as  the  truth  will  admit,  and  hope  for  them 
when  it  can  say  no  more.  But  this  is  not  the  extent  of  its 
solicitude.  It  will  strive  to  improve  them,  to  increase  their 
influence  for  good,  their  happiness,  and  usefulness,  and  will 


264  COMPENDIUM    OF    METHODISM. 

rejoice  in  their  promotion.  This  is  a  great  attainment,  but 
still,  by  the  grace  of  God,  it  is  practicable.  Selfishness  is 
among  the  last  of  Satan's  strongholds  to  yield.  When  we 
get  so  far  purged  from  it  as  to  love  God  and  his  cause 
supremely,  and  to  be  willing  to  occupy  any  place  in  his 
vineyard,  even  the  least  conspicuous  and  important,  if  God 
please,  and  see  others  rising  above  us  in  talents  and  influ- 
ence, and  rejoice  in,  and  contribute  to  it,  with  all  our  hearts, 
we  may  be  assured  grace  has  done  a  great  work  for  us. 

4.  Meekness  is  another  prominent  trait  and  evidence  of 
Christian  Perfection.  By  this,  we  mean  mildness,  "  patience 
in  tribulation ;  suffering  severe  provocation  without  feeling 
anger,  or  revenge ;  entire  self-control."  So  that,  "  being 
reviled,  we  bless  ;  being  persecuted,  we  suffer  it ;  being  de- 
famed, we  entreat ;  and  are  made  the  filth  of  the  earth,  and 
the  off-scouring  of  all  things,"  without  the  least  disposition 
to  retaliate. 

It  embraces  patience,  too,  under  afflictions,  disappoint 
raents,  and  grievances  ;  excluding  all  murmuring,  fretfulness, 
and  complaint.  Not  that  we  would  have  no  choice,  if  the 
matter  were  left  to  us ;  for  we  should,  of  course,  prefer  ease 
to  pain,  prosperity  to  adversity,  friendship  to  hatred,  &c, 
other  circumstances  being  equal.  Those  who  represent  the 
perfect  Christian  as  without  choice,  do  the  cause  injustice. 
Piety  does  not  destroy  his  natural  appetites ;  I  mean  those 
which  are  not  sinful  in  themselves.  Bitter  is  still  bitter,  and 
sweet  is  sweet ;  and  if  he  were  left  to  choose,  he  would  take 
the  latter  now  as  ever.  But  if  God  chooses  the  bitter  for 
him  he  prefers  it,  as  best,  and  enjoys  it,  often,  as  though  it 
were  sweet,  and  possibly  even  better.  So  he  prefers  health 
to  sickness,  prosperity  to  adversity  ;  but  if  the  latter  fall  to 
his  lot,  he  is  reconciled,  knowing  that  they  are  wisely  ap- 
pointed, and  shall  be  graciously  overruled  for  his  good. 


CHRISTIAN   PERFECTION.  265 

5.  We  add,  it  implies  purity  of  motives.  But  by  this  we 
certainly  do  not  mean  motives  which  have  no  reference  to 
ourselves.  The  idea  of  "  disinterested  benevolence  "  we  re- 
gard as  a  mere  fiction  of  imagination.  It  is  utterly  imprac- 
ticable, and  if  it  were  not,  it  would  be  fatal.  God  has  en- 
dowed every  man  with  a  degree  of  self-love  which  is  essen- 
tial to  his  being,  and  to  which  all  the  motives  of  the  gospel 
appeal.  It  is  difficult  to  act  without  some  reference  to  it. 
To  study  our  interest  only,  or  chiefly,  is  selfishness  ;  to  seek 
the  good  of  others  to  the  neglect  of  ourselves,  is  reckless- 
ness. There  is  a  happy  medium  lying  between  these  two 
extremes,  where  the  claims  of  all  are  properly  balanced  and 
respected.  Here  the  perfect  man  plants  himself,  and  acts 
at  once  so  as  to  please  and  glorify  his  Maker  and  Saviour, 
to  benefit  his  fellow  men,  and  promote  his  own  spiritual  and 
eternal  interests.  He  makes  every  thing  earthly  bow  to 
these  objects,  and  lays  himself  out  in  such  efforts  as  may 
seem  right  and  expedient. 

6.  It  also  implies  rigid  obedience  to  all  the  divine  com- 
mands, so  far  as  they  are  known.  "  He  that  committeth 
sin  [knowingly]  is  of  the  devil ;  "  and  "  Whosoever  is 
born  of  God  doth  not  commit  sin."  The  perfect  Christian 
strives  to  do  every  duty,  however  crossing.  The  language 
of  his  heart  is,  "  Speak,  Lord,  for  thy  servant  heareth." 
And  when  duty  appears,  he  goes  straight  forward  in  it, 
whatever  the  difficulties  or  the  cost.  If  he  is  in  doubt,  he 
seeks  all  the  light  the  circumstances  will  permit,  ar.d  then 
follows  it ;  endeavoring,  if  he  errs  at  all,  to  err  in  favor  of 
Christ  and  his  cause,  and  against  the  claims  of  the  flesh. 
So  that  he  can  say,  when  he  retires  at  night,  and  that  from 
in  enlightened  conscience,  and  a  critical  review  of  his  con- 
duct, "  I  have  lived  in  all  good  conscience  before  God  this 
day  ;  "  and  lay  him  down  in  the  full  and  joyous  assurance 


266  COMPENDIUM   OP   METHODISM. 

that  "  to  die  is  gain."  And  this  obedience  is  not  the 
drudgery  of  an  unwilling  heart,  extorted  by  a  solemn  con- 
viction of  duty,  and  of  the  painful  consequences  of  neglect- 
ing it.  0,  no  !  it  is  the  outgushing  of  a  mind  strongly 
disposed  to  it,  not  by  resolution  merely,  but  by  a  free  and 
cheerful  impulse.  "  This  is  the  love  of  God,  that  we 
keep  his  commandments ;  and  his  commandments  are  not 
grievous." 

7  Finally,  it  is  a  state  of  conscious  union  with  Grod,  and 
of  delightful  correspondence  with  him.  Free  from  guilt, 
for  all  his  sins  are  pardoned,  and  he  has  the  "  witness  of  the 
Spirit  with  his  spirit,  that  he  is  a  child  of  God ;  "  free  from 
the  power  of  sin,  for  sin  no  longer  has  dominion  over  him ; 
free  from  the  love  of  sin,  being  cleansed  from  the  filthiness 
of  ihejlesh  and  spirit"  he  is  free  from  all  inward  impulses 
thereto,  though  not  free  from  the  temptations  of  the  devil. 
He  walks  in  the  light,  rejoicing  evermore,  praying  without 
ceasing,  having  his  heart,  thoughts,  and  conversation,  as  it 
were,  in  heaven,  arid  feeling  the  glorious  presence  of  an  all- 
surrounding  Deity.  And  this,  not  for  a  day,  or  during  the 
calm  of  congenial  circumstances,  or  the  occasional  visitations 
of  revival  influence,  but  for  days  and  weeks,  and  years, 
even,  of  diversified  life,  embracing  the  most  embarrassing 
duties,  and  the  most  painful  sufferings. 

But  this  is  not  a  different  religion  from  that  which  every 
one  experiences  in  being  truly  converted,  or  born  again. 
That  is,  not  different  in  its  nature.  It  is  rather  the  same 
work  carried  on  to  perfection.  If  that  sanctifies  partially, 
this  completes  the  work ;  if  that  extracts  many  roots  of 
bitterness,  this  extracts  the  whole ;  if  that  is  a  great 
achievement,  this  is  the  greatest  of  all.  The  resemblance 
between  the  two  is  so  striking,  many  have  regarded  them  as 
one  and  the  same  work.     This  was  the  doctrine  of  Count 


CHRISTIAN   PERFECTION.  267 

Zinzendorf 's  followers,  and  it  is  no  doubt  believed  by  some 
now  with  considerable  confidence.  Mr.  Wesley  so  far  con- 
ceded it,  as  to  admit  that  one  might  be  entirely  sanctified  in 
the  moment  of  conversion,  but  denied  that  this  was  the 
order  of  divine  grace,  or  that  it  often  occurs.  His  sermon, 
entitled  "  Sin  in  Believers,"  was  designed  to  demonstrate 
his  views.  Our  church  has  followed  him  in  this  particular, 
and  holds  entire  sanctification,  or  Christian  perfection,  as  a 
distinct  work,  usually  effected  sometime  subsequent  to  con- 
version. Yet  we  do  allow,  that,  where  the  penitent  is 
properly  impressed  with  a  sense,  not  only  of  his  guilt,  but 
of  the  corruption  of  his  nature,  and  embraces  the  atonement 
by  faith  as  an  all-sufficient  remedy  for  both,  he  may  be 
entirely  sanctified  at  the  same  instant  he  is  pardoned. 

This  view,  we  believe,  is  in  strict  accordance  with  the 
sentiments  of  the  universal  church  throughout  the  world, 
and  in  all  ages,  except  the  few  cases  above  named.  How- 
ever, there  need  be  no  strife  on  this  subject.  If  we  are 
saved  from  all  our  sins  now,  if  we  feel  no  emotions,  and 
perform  no  actions,  contradictory  of  this,  and  have  the 
joyous  attestation  of  the  Spirit  to  our  hearts,  it  is  a  matter 
of  little  consequence  whether  we  experienced  it  at  the  time 
of  our  conversion  or  subsequently.  If  we  are  not  thus 
saved,  it  is  time  we  were  crying  to  God  for  help,  and.  seek- 
ing him  with  all  our  hearts.  Facts  must  take  precedence  of 
theories.  It  is  of  no  more  advantage  to  us  that  we  were 
sanctified  in  our  conversion,  than  that  we  were  not  until  a 
year  or  two  after,  or  never  were,  if  we  are  destitute  of  the 
blessing  now  ;  nor  is  it  any  good  reason  why  we  should  not 
seek  it  now.  Nor  does  the  doctrine  of  sanctification  as  a 
second  and  distinct  work,  afford  any  encouragement  to 
unsanctified  professors  to  regard  themselves  justified  Christ 


268  COMPENDIUM    OP   METHODISM. 

ians,  while  they  are  living  in  any  known  sin,  either  of  omis- 
sion or  commission  ;  since  no  one  is  justified  in  remaining  in 
an  unholy  condition  a  single  minute  after  he  discovers  the 
fact  that  such  is  his  condition,  without  striving  to  escape 
from  it.  To  retain  sinful  tempers,  and  indulge  in  practices 
we  know  to  be  wrong,  and  still  flatter  ourselves  that  we  are 
justified,  is  a  delusion.  We  are  not  justified,  but  con- 
demned. Yet  we  may  be  justified,  and  feel  certain  lusts 
and  evil  desires,  or  thoughts,  if  we  strive  against  them,  and 
come  to  Christ  to  have  them  cast  out.  There  is,  therefore, 
no  justification,  and,  of  course,  no  security,  but  in  the  posi- 
tive enjoyment  of  the  blessing  under  consideration,  or  in 
earnestly  seeking  it.  One  who  knows  he  is  not  sanctified, 
who  feels  wicked  tempers,  indulges  in  loose  and  unchari- 
table conversation,  and  does  not  strive  against  sin,  and 
sincerely  seek  to  be  purged  from  all  the  corruptions  of 
"  flesh  and  spirit,"  gives  good  evidence  that  he  is  not  a 
Christian,  that  he  is  under  condemnation,  and  cannot  enter 
heaven  without  repentance  ;  though  he  may  be  a  minister, 
a  leader,  or  steward,  and  be  prompt  in  the  outward  observ- 
ance of  all  the  ordinances  of  the  gospel.  Who,  then,  is 
prepared  to  die  and  meet  the  Judge  ?  Reader,  let  us 
examine  the  grounds  of  our  hope,  and  see  if,  after  all,  we 
are  not  building  on  the  sand. 

The  great  objection  to  xir  views  on  this  subject  comes 
from  another  quarter.  Other  denominations  generally 
assume  that  complete  deliverance  can  be  expected  only  at 
the  moment  of  our  demise,  and  that  then  it  will  be  accom- 
plished in  all  believers.  This  is  the  main  point  of  difference. 
All  agree  that  the  Bible  requires  us  to  be  holy,  that  we 
should  constantly  aim  to  become  so,  that  we  can  become 
very  much  better  than  we  are  at  present,  that  no  line  can 


CHKISTIAN   PERFECTION.  269 

be  drawn  this  side  of  entire  holiness,  beyond  which  it  is  not 
possible  to  go,  and  that  we  must  be  holy,  or  never  enter 
heaven.     But  here  we  part. 

The  possibility  of  attaining  this  blessing  is  argued  from 
various  considerations,  a  few  of  which  only  will  be  noticed. 
1.  It  is  the  will  of  God  that  we  should  be  holy.  God  can- 
not look  with  pleasure  upon  sin  in  any  degree,  or  in  any 
place.  2.  He  has,  therefore,  enjoined  holiness  upon  his 
creatures.  "Be  ye,  therefore,  perfect,  even  as  your  Father 
in  heaven  is  perfect."  3.  He  has  provided  for  this  in 
the  atonement.  "  For  what  the  law  could  not  do  in  that  it 
was  weak  through  the  flesh,  God,  sending  his  own  Son,  in 
the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in  the 
flesh  ;  that  the  righteousness  of  the  law  might  be  fulfilled  in 
us,  who  walk  not  after  the  flesh,  but  after  the  Spirit."  The 
object  of  Christ's  mission  was  to  save  his  people  from  their 
sins,  to  "  destroy  the  works  of  the  devil,"  "  that  we,  being 
dead  to  sins,  might  live  unto  righteousness."  There  are, 
therefore,  "  given  unto  us  exceeding  great  and  precious 
promises,  that  by  these  ye  might  be  partakers  of  the  divine 
nature,  having  escaped  the  corruption  that  is  in  the  world 
through  lust."  4.  The  Spirit,  and  its  associate  gifts,  were 
bestowed  upon  the  church  for  this  very  object.  "  He  gave 
some,  apostles ;  and  some,  prophets ;  and  some,  evangelists ; 
and  some,  pastors  and  teachers ;  for  the  perfecting  of  the 
saints,  for  the  work  of  the  ministry,  for  the  edifying  of  the 
body  of  Christ ;  till  we  all  come  in  the  unity  of  the  faith, 
and  of  the  knowledge  of  the  Son  of  God,  unto  a  perfect 
man,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ ;  that  we  henceforth  be  no  more  children,  tossed  to 
and  fro,  and  carried  about  with  every  wind  of  doctrine,  by 
the  sleight  of  men,  and  cunning  craftiness,  whereby  they  lie 
in  wait  to  deceive"     Again:    "  For  this  cause  I  bow  mv 


270  COMPENDIUM    OF   METHODISM. 

knees  unto  the  Father  of  our  Lord  Jesus  Christ,  that  he 
would  grant  you,  according  to  the  riches  of  his  glory,  to  be 
strengthened  with  might  by  his  Spirit  in  the  inner  man ; 
that  Christ  may  dwell  in  your  hearts  by  faith ;  that  ye,  being 
rooted  and  grounded  in  love,  may  be  able  to  comprehend 
with  all  saints,  what  is  the  breadth,  and  length,  and  depth, 
and  height ;  and  to  know  the  love  of  Christ,  which  passeth 
knowledge,  that  ye  might  be  filled  with  all  the  fulness  of 
God." 

5.  The  prayers  dictated  by  Christ  aim  at  the  same  result. 
"  Thy  will  be  done  in  earth  as  it  is  in  heaven."  "  Neither 
pray  I  for  these  alone,  but  for  them  also  which  shall  believe 
on  me  through  thy  word  ;  that  they  all  may  be  one  in  us. 
And  the  glory  which  thou  gavest  me  I  have  given  them ;  that 
they  may  be  one,  even  as  we  are  one  ;  I  in  them,  and  thou 
in  me  ;  that  they  may  be  made  perfect  in  one  ;  and  that  the 
world  may  know  that  thou  hast  sent  me,  and  hast  loved  them 
as  thou  hast  loved  me."  If  the  will  of  God  should  be  done, 
if  Christ  should  dwell  in  believers  as  the  Father  dwells  in 
him,  agreeably  to  this  prayer,  would  they  not  be  perfect  in 
love  ? 

6.  The  attainability  of  this  blessing  is  evident,  also,  from 
the  prayers  of  inspired  men.  "  Epaphras,  who  is  one  of 
you,  a  servant  of  Christ,  saluteth  you,  always  laboring  fer- 
vently for  you  in  prayers,  that  ye  may  stand  perfect  in  all 
the  will  of  God."  "  Now  the  God  of  peace,  that  great 
Shepherd  of  the  sheep,  through  the  blood  of  the  everlasting 
covenant,  make  you  perfect  in  every  good  work,  to  do  his 
will,  working  in  you  that  which  is  well  pleasing  in  his  sight, 
through  Jesus  Christ." 

7  Some  of  old  did  attain  the  blessing.  St.  Paul  says 
of  himself:  "I  am  crucified  with  Christ;  nevertheless,  I 
live ;  yet  not  I,  but  Christ  liveth  in  me ;  and  the  life  which 


CHRISTIAN   PERFECTION,  271 

I  now  live  in  the  flesh,  I  live  by  faith  on  the  Son  of  God." 
"  Ye  are  our  witnesses,  and  God  also,  how  holily,  and 
justly,  and  unblamably,  we  behaved  ourselves  among  you 
that  believe."  St.  John,  the  loving  disciple,  was  evidently 
an  example  of  Christian  perfection.  Speaking  from  experi- 
ence, no  doubt,  he  declared :  "  Herein  is  our  love  made 
perfect,  that  we  may  have  boldness  in  the  day  of  judgment; 
because  as  he  is,  so  are  we  in  this  world."  "  There  is  no 
fear  in  love;  but  perfect  love  caste th  out  fear." 

If  this  doctrine  has  created  some  prejudices  against  us, 
if  it  has  occasioned  some  of  our  members  at  times  to  be 
extravagant  in  word  or  deed,  and  thus  brought  upon  us 
undeserved  trials  and  reproach,  it  has,  on  the  whole,  been 
an  infinite  blessing.  The  church  has  enjoyed  more  religion 
than  she  would  have  done  under  different  views,  though,  in 
common  with  others,  she  has  fallen  far  below  her  own 
standard.  There  has  never  been  a  time  when  we  have 
been  without  witnesses  to  this  glorious  truth ;  and  these  wit- 
nesses, where  they  are  consistent  and  reputable,  are  the 
moral  strength  of  the  church.  They  have  sustained  our 
prayer,  class,  and  other  meetings  ;  have  spoken  when  others 
were  silent,  believed  when  they  doubted,  and  have  held  on 
when  their  brethren  were  discouraged  and  gave  up  in 
despair.  Long  may  such  characters  grace  our  assemblies, 
and  exemplify  the  truth  as  it  is  in  Jesus. 


CHAPTER  VII. 

PERSEVERANCE   OF   THE   SAINTS. 

Error  like  some  fruit,  grows  in  clusters.  Ignorance  is 
contented  to  stand  alone,  with  her  back  to  the  truth ;  but 
error  is  more  active,  and  stumbles  on  in  the  direction  she 
looks.  Thus  Calvin,  having  embraced  the  doctrine  of  par- 
ticular election,  found  it  necessary,  to  be  consistent,  to 
assume  that  of  the  infallible  perseverance  of  the  saints; 
that  is,  that  those  whom  God  has  elected,  called,  and 
renewed,  cannot  so  far  fall  from  grace  as  to  perish  everlast- 
ingly. This  is  regarded  by  Calvinists  as  a  very  precious 
doctrine,  and  held  with  the  greatest  tenacity. 

But  Methodists  have  ever  viewed  it  as  a  deduction  from 
false  premises,  without  Scripture  authority,  and,  therefore, 
not  to  be  countenanced.  We  do  not  deny  that  every 
converted  soul  may  and  ought  to  persevere  to  the  end, 
but  rather  that  every  one  does  so.  In  our  opinion,  the 
argument  is  against  it ;  for, 

1.  Thus  saith  the  Lord,  "  When  the  righteous  turneth 
away  from  his  righteousness,  and  committeth  iniquity,  in  his 
trespass  that  he  hath  trespassed,  and  in  his  sin  that  he  hath 
sinned,  in  them  shall  he  die."  He  immediately  adds,  to 
show  that  the  death  named  is  eternal,  and  not  temporal: 
"  When  the  righteous  man  turneth  away  from  his  righteous- 
ness, and  committeth  iniquity,  and  dieth  in  them,  [tempo- 
272 


PERSEVERANCE  OF  THE  SAINTS.         273 

rally,]  for  his  iniquity  that  he  hath  done,  he  shall  die,"  [eter- 
nally.] The  whole  scope  of  the  chapter  seems  to  aim  at  the 
same  point,  viz.,  to  prove  that  "  the  soul  that  sinneth,  it  shall 
die,"  and  this  does  not  mean  the  body,  certainly,  for  that  will 
die  whether  we  sin  or  not. 

"  When  I  shall  say  to  the  righteous  that  he  shall  surely 
live;  if  he  trust  in  his  own  righteousness  and  commit 
iniquity,  all  his  righteousness  shall  not  be  remembered ;  but 
for  the  iniquity  that  he  hath  committed,  shall  he  die."  — 
Ezek.  xxxiii.  13.  What  could  be  more  explicit  ?  And  how 
strange  does  such  language  sound  in  connection  with  that 
which  avers,  that  one  who  has  been  made  truly  righteous, 
can  no  more  die  in  his  sins  than  God's  word  can  fail. 

2.  The  testimony  of  Christ  is  to  the  same  effect.  "  He 
that  endureth  to  the  end  shall  be  saved."  "  Verily,  verily, 
I  say  unto  you,  if  a  man  keep  my  saving,  he  shall  never  see 
death." — John  viii.  51.  "I  am  the  true  vine,  and  my 
Father  is  the  husbandman.  Every  branch  in  me  that  bear- 
eth  not  fruit,  he  taketh  it  away."  "  If  a  man  abide  not  in 
me,  he  is  cast  forth  as  a  branch  and  is  withered ;  and  men 
gather  them  and  cast  them  into  the  fire,  and  they  are 
burned."  — John  xv.  1,  6.  Do  these  announcements  indi- 
cate nothing  ?  Does  Christ  mean  to  be  understood,  after 
all,  that  his  disciples  can  never  prove  fruitless  or  neglect  his 
sayings,  so  as  to  be  taken  away,  and  cast  into  the  fire  ? 

3.  The  apostles  testify  to  the  same  thing.  St.  Paul  had 
no  doubt  of  Timothy's  piety,  and  yet  he  exhorted  him: 
"  War  a  good  warfare,  holding  faith  and  a  good  conscience, 
which  some  having  put  away  concerning  faith  have  made 
shipwreck :  of  whom  is  Hymeneus  and  Alexander,  whom  I 
have  delivered  vmto  Satan,  that  they  may  learn  not  to  bias 
pheme."— 1  Tim.  i.  18,  19.  Of  Alexander  he  after- 
wards says,  "  he  did  me  much  evil.     The  Lord  shall  reward 

18 


274  COMPENDIUM   OF  METHODISM. 

Mm  according  to  Ms  works."  —  2  Tim.  iv.  14.  He  exhorts 
the  Romans,  "  Be  not  high-minded,  but  fear ;  if  God  spared 
not  the  natural  brar.ches,  take  heed  lest  he  spare  not  thee. 
Behold  the  goodness  and  severity  of  God  !  On  them  which 
fell,  severity  ;  but  toward  thee,  goodness,  if  thou  continue  in 
Ms  goodness;  otherwise  thou  shxlt  be  cut  off" — Chapter 
x.  20,  22. 

Another  apostle  says  :  "  If,  after  they  have  escaped  the 
pollutions  of  the  world,  through  the  knowledge  of  the  Lord 
and  Saviour  Jesus  Christ,  they  are  again  entangled  therein 
and  overcome,  [a  contingency  which  all  admit  to  be  possible,] 
the  latter  end  is  worse  with  them  than  the  beginning.  For 
it  had  been  better  for  them  not  to  have  known  the  way  of 
righteousness,  than,  after  they  have  known  it,  to  turn  from 
the  holy  commandment  delivered  unto  them."  —  2  Peter, 
ii.  20,  21. 

In  the  epistle  to  the  Hebrews  we  read,  "  It  is  impossible 
for  those  who  were  once  enlightened,  and  have  tasted  of  the 
heavenly  gift,  and  were  made  partakers  of  the  Holy  Ghost, 
if  they  fall  away,  to  renew  them  again  to  repentance,  seeing 
they  crucify  to  themselves  the  Son  of  God  afresh,  and  put 
him  to  an  open  shame."  —  vi.  4,  6.  And,  "  the  just  shall 
live  by  faith ;  but  if  any  man  draw  back,  my  soul  shall  have 
no  pleasure  in  him."  —  x.  38. 

We  make  no  comments  upon  these  Scriptures,  because 
they  need  none.  They  speak  for  themselves ;  and  any 
man,  not  blinded  by  a  creed  he  is  anxious  to  support,  need 
not  err  therein.  Nor  can  the  most  acute  reasoner  so  explain 
them  as  to  destroy  their  testimony  against  the  dogma  of  in- 
fallible u perseverance ."  And  yet  they  are  but  a  small  part 
of  the  passages  of  similar  import  that  might  be  adduced. 

In  perfect  agreement  with  these  announcements,  is  the  ar- 
gument to  be  derived  from  free  agency.      If  men  are  free 


PERSEVERANCE  OE  THE  SAINTS.         275 

agents  at  all,  they  are  not  less  so,  as  Christians,  than  they 
were  before  their  conversion.  As  the  grace  of  God  did  not 
and  would  not  compel  them  to  repent  and  believe  the  gospel, 
as  sinners,  so  it  will  not  compel  them  to  be  faithful  as  Christ- 
ians, much  less  infallibly  "  renew  them  again  to  repent 
ance,"  in  case  they  should  "  draw  back."  This  is  entirely 
contrary  to  the  divine  economy,  both  in  relation  to  free  grace 
and  free  will,  and  equally  so  to  the  declaration  of  God,  that 
he  will  "  have  no  pleasure  "  in  those  that  "  draw  back." 
If  a  Christian  be  a  free  agent,  surrounded  as  he  is  by  temp- 
tations and  worldly  allurements,  and  perhaps  not  entirely 
cleansed  from  the  corruptions  of  flesh  and  spirit,  he  is  liable 
to  fall  into  sin.  This  is  admitted  on  all  sides.  He  is  liable 
also  to  continue  in  it,  despite  the  remonstrances  of  conscience 
and  of  God,  and  to  die  in  his  sins,  agreeably  to  the  testimony 
of  the  Lord  by  Ezekiel.  Hence  he  is  liable  to  lose  his  soul 
for  ever. 

We  might  argue  the  possibility  of  final  apostasy  from  fre- 
quent examples,  were  it  not  for  the  courage  of  our  opponents 
in  meeting  all  such  cases.  If  we  refer  to  one  who  gave  un- 
equivocal evidence  of  piety,  but  is  now  deeply  sunk  in  vice 
and  corruption,  they  reply,  either  that  he  never  was  con- 
verted, or  that  he  will  be  "  brought  in."  If  such  an  one 
dies  without  being  restored,  they  avow  he  never  was  a  Christ- 
ian, and  read  us  a  lecture  on  the  danger  of  being  deceived. 
If  the  thought  of  dying  wakes  him  up,  and  he  seems  to  re- 
pent and  be  restored,  they  construe  it  into  a  lively  proof  of 
the  truth  of  their  doctrine,  and  lecture  us  on  the  faithful- 
ness of  God.  So  that,  like  a  heathen  priest  consulting  his 
oracle,  they  make  these  circumstances  to  testify  just  as  they 
please,  and  always  to  favor  their  own  fancies,  however  strong 
the  probabilities  against  them. 

Nevertheless,  we  cannot  altogether  lose  the  benefit  of  this 


276  COMPENDIUM    OF   METHODISM. 

class  of  evidence.  Their  mere  statement  weighs  nothing 
In  all  these  assumptions,  as,  for  instance,  that  a  backslidei 
dying  impenitent,  never  was,  therefore,  a  Christian,  they  beg 
the  question,  and  merely  assert  what  they  ought  to  prove. 
What  is  the  evidence  that  he  was  not  a  Christian  ?  Simply 
that  he  was  not  revived  and  renewed  again  before  his  death 
We  might  just  as  reasonably  say  the  man  never  lived,  be- 
cause he  died.  But  this  will  not  do.  For  one  to  die  impeni- 
tent no  more  proves  that  he  never  was  converted,  than  that 
he  never  was  born.  To  test  this  point  we  must  look  at  the 
evidences  of  conversion,  and  see  whether  he  possessed  them 
in  sufficient  clearness,  —  how  long  they  continued,  &c, — 
was  he  truly  awakened  and  humbled,  —  did  he  take  up  his 
cross  and  come  out  from  the  world,  and  follow  Christ,  —  did 
he  faithfully  abstain  from  every  known  sin,  and  perform 
every  known  duty,  —  did  he  claim  to  experience  a  change 
of  mind  from  sorrow  to  joy,  from  enmity  to  love,  love  to 
God,  and  his  people,  his  word  and  worship, — did  this  change 
appear  in  his  life,  spirit,  conversation,  associations,  business, 
and  other  deportment,  —  did  he  lead  a  life  of  prayer  and  de- 
votion, so  that  the  more  experienced  Christians  thought  him, 
indeed,  a  "  bright  and  shining  light,"  and  rejoiced  to  take 
him  to  their  fellowship  ?  If  so,  with  what  face  can  any  one 
claim  he  was  not  a  converted  man  ?  The  Master  says,  "  By 
their  fruits  ye  shall  know  them."  Not  by  the  doubtful  indi- 
cations of  the  last  flicker  of  life,  but  by  their  spirit  and  con- 
duct in  their  more  deliberate  moments. 

Now,  many  have  been  known  to  give  just  this  evidence  — 
all  that  any  one  could  reasonably  ask  for  himself  or  his 
brethren — and  after  a  term  of  years,  by  a  change  of  circum- 
stances, they  have  been  led  astray,  one  step  after  another, 
until  they  not  only  lost  the  spirit,  but  the  form,  of  religion, 
and  became  its  deadly  enemies,  and  died  relentless.     They 


PERSEVERANCE  OF  THE  SAINTS.  277 

Dore  the  first  fruits  of  piety  in  public  and  private  —  they 
enjoyed  the  assurance  in  themselves,  that  they  were  born 
again,  and  clearly  evidenced  the  same  to  others  ;  and  even 
after  their  decline,  looking  back  upon  their  experience,  they 
believed  and  confessed  that  they  were  converted.  Is  this 
all  to  pass  for  nothing  ?  Why  so  ?  The  only  objection  to 
its  genuineness  is,  they  fell  away  from  God,  as  did  our  first 
parents,  and  died  without  repentance.  But  this  cannot  be 
allowed.  Such  kind  of  reasoning  is  a  burlesque.  We  must 
pay  some  deference  to  the  evidence  of  experience  and 
observation,  or  reasoning  is  out  of  the  question.  These  men 
gave  as  good  evidence  of  being  Christians,  as  they  did  of 
being  sinners,  before  or  afterwards. 

But  what  is  still  more  unreasonable  in  these  asserters  of 
perseverance,  they  apply  the  same  assumptions  to  Scripture 
characters,  irrespective  of  consequences.  For  example,  it 
is  said  Judas  was  never  a  Christian,  though  called  to  the 
apostleship,  and  sent  forth  as  a  "  sheep  among  wolves,"  and 
entrusted  with  high  responsibility  in  regard  to  the  great  in- 
terests of  religion,  because,  in  an  hour  of  temptation,  he 
betrayed  his  master,  and  died,  so  far  as  we  know,  without 
pardon.  But  Peter,  though  he  lied  out-right,  cursed  and 
swore,  publicly  denying  his  master,  was  a  Christian,  even  in 
the  midst  of  his  crimes,  because  he  afterwards  repented. 
Other  cases  are  disposed  of  in  the  same  way. 

But  this  seems  to  be  charging  a  little  too  much  to  the  Son 
of  God ;  and  it  denies  the  only  infallible  test  of  character 
which  he  has  given  us,  viz.,  its  fruits.  To  believe  that 
Christ  called  a  devil  to  the  apostleship,  and  flattered  him 
with  so  many  endearing  titles,  and  other  intimations  of  his 
entire  confidence,  as  he  did,  exeeeds  our  credulity.  If  he 
was  a  hypocrite,  the  Saviour  knew  it  at  the  time  he  called 
him.     But  he  treated  him  as  a  real  friend,  promoted  and 


278  COMPENDIUM    OF   METHODISM. 

caressed  lira  as  a  disciple  indeed.  Thus,  in  tryiLg  to  sus- 
tain  this  dangerous  notion,  Calvinists  implicate  the  honesty 
of  him  in  whom  there  was  no  guile ;  and  holding  Peter  a 
Christian,  while  he  displayed  such  incontestible  marks  of  a 
sinner,  they  leave  us  in  u*t 3r  confusion  as  to  who  are  Christ* 
ians,  and  who  are  not.  For  aught  we  can  tell,  if  this 
assumption  be  well  founded,  the  man  who  raves  in  falsehood 
and  profanity  before  us,  may  be  a  saint,  while  his  apparently 
humble  and  pious  neighbor  is  a  hypocrite  and  a  devil.  A 
system  which  leads  to  such  consequences  needs  the  very 
strongest  proof  to  command  our  confidence. 

In  view  of  the  facts  that  Judas  was  appointed  to  the  high- 
est office  in  the  Church,  and  clothed  with  power  "  against 
andean  spirits,  to  cast  them  out,  and  to  heal  all  manner  of 
sickness  and  all  manner  of  disease,"  and  sent  forth  to 
preach  the  kingdom  of  heaven,  raise  the  dead,  and  cast  out 
devils,  and  to  be  hated  of  all  men,  with  the  promise  if  he 
should  "  endure  to  the  end  "  he  should  be  saved,  and  the 
encouragement  that  the  hairs  of  his  "  head  were  all  num- 
bered," and  treated  in  other  respects  by  the  Saviour  as  his 
"  own  familiar  friend,"  till  just  before  the  betrayal — I  say, 
in  view  of  these  facts,  we  are  constrained  to  believe  that 
Judas  was  at  first,  and  for  most  of  the  time,  a  sincere  Christ 
ian.  There  was  no  encouragement  to  be  a  hypocrite  at  that 
age.  It  cost  too  much.  Those  who  would  be  Christians 
were  required  to  take  up  their  cross  and  follow  Christ,  for- 
saking father  and  mother,  and  all  else.  None  were  received 
on  any  other  terms. 

To  suppose  that  he  was  sincere,  but  deceived,  is  unreason- 
able ;  for,  if  this  were  the  case,  Jesus  would  have  pointed 
out  his  error.  Besides,  it  is  intimated  thafc  the  matter  of 
betrayal  was  a  sudden  thing,  and  originated  not  in  the  malice 
and  forethought  of  a  murderer,  but  in  the  devil.      Say*1  St. 


PERSEVERANCE  OP  THE  SAINTS.         279 

John,  "  supper  being  ended,  the  devil  having  now  put  it  into 
the  heart  of  Judas  to  betray  him,"  &c.  —  Chapter  xiii.  2. 
And,  in  the  twenty-seventh  verse,  he  says,  "  after  the  sop, 
Satan  entered  into  him."  It  was  not  a  thing  he  had  been 
planning ;  nor  is  it  more  marvellous  that  he  was  tempted  and 
overcome,  than  that  Peter  should  conduct  as  he  did.  Some 
claim  for  him  that  he  was  looking  after  the  money,  and  did 
not  intend  that  his  Master  should  be  crucified,  but  supposed 
he  would  exercise  his  almighty  power,  and  escape  out  of  their 
hands.  Hence  they  account  for  his  agony  when  Christ  was 
condemned.  If  this  were  so,  it  modifies  his  conduct  a  little  ; 
but,  viewing  it  in  its  worst  aspect,  it  is  not  inconsistent  with 
the  idea  that  he  was  previously  the  real  friend  of  Christ. 

Hymeneus  and  Alexander  furnish  other  examples  of 
apostasy,  and  the  latter  evidently  died  without  mercy,  how- 
ever it  might  have  been  with  the  other.  They  had  "faith 
and  a  good  conscience"  which  they  "put  away"  and  thus 
made  "  shipwreck."  St.  Paul  saw  and  mourned  their  fall. 
He  knew  his  own  liability,  and  feared  that  he  might  commit 
the  same  fatal  error.  "  I  keep  under  my  body,"  says  he, 
"  and  bring  it  into  subjection ;  lest  that  by  any  means,  when 
I  have  preached  to  others,  I  myself  should  be  a  castaway." 
But  why  fear  becoming  a  castaway.  He  knew  he  had 
"passed  from  death  unto  life."  He  had  not  seen  Jesus, 
and  been  caught  up  to  the  third  heaven,  to  no  purpose.  He 
as  well  knew  that  he  was  converted,  as  that  he  was  formerly 
a  persecutor.  Why  fear,  then  ?  The  truth  is,  the  apostle 
had  never  heard  of  the  Genevan  theology.  He  had  only 
been  taught  from  above,  and  felt,  as  he  preached  and  wrote, 
that  there  was  danger  of  falling  fatally  out  of  the  way. 

Yes,  say  Calvinists,  there  is  danger  of  falling,  but  we 
shall  be  brought  back.  This  is  the  very  thing  to  be  proved. 
"  Grod  will  not  suifer  his  dear   children  to   perish."     We 


280  COMPENDIUM    OF    METHODISM. 

admit  it ;  but  when  they  turn  from  him,  they  are  not  his 
"  dear  children,"  but  children  of  the  devil,  whose  works 
they  do.  "  But  the  real  Christian  will  not  entirely  forsake 
him."  Let  us  see.  Adam  was  made  in  the  image 
of  God,  yet  he  fell ;  and  certain  angels,  which  "  kept  not 
their  first  estate,"  "  are  reserved  in  everlasting  chains,  unto 
the  judgment  of  the  great  day."  Why,  then,  may  not 
Christians  fall  ?  God  loved  these  angels,  and  our  progen- 
itors, as  much  as  he  loves  us,  and  had  as  much  power  to 
uphold  them. 

But  does  not  God  say,  "  My  loving  kindness  will  I  not 
utterly  take  from  him,  nor  suffer  my  truth  to  fail.  My 
covenant  will  I  not  break,  nor  alter  the  thing  that  has  gone 
out  of  my  mouth.  I  have  sworn  in  my  wrath  that  I  will  not 
fail  David  ?  "  Verily,  but  what  does  it  prove  ?  Simply 
that  God  is  true,  and  will  never  fail  to  fulfil  his  engage- 
ments. Yet  he  did  fail  David.  He  did  "  alter  the  thing 
that  had  gone  out  of  his  lips."  He  "  abhorred  and  cast 
off  his  anointed."  He  did  "  break  the  covenant  of  his 
servant,  and  cast  his  crown  to  the  ground ; "  clearly  showing 
that  the  covenant  was  conditional,  and  the  fulfilment  on  the 
part  of  God  depended  on  David's  fidelity.  But  David 
proving  recreant  to  duty,  God  was  "  wroth,"  and  cursed  his 
anointed,  instead  of  blessing  him  ;  but  at  the  same  time 
blessed  the  church,  notwithstanding  the  infidelity  and  over- 
throw of  its  political  head. 

This  suggests  two  mistakes  Calvinists  are  rather  under 
the  necessity  of  making,  in  construing  the  Scriptures  in 
reference  to  this  particular,  as  well  as  several  others. 
First,  they  have  to  apply  promises  made  to  the  church,  and 
statements  made  >f  her  in  her  organized  capacity,  to  indi- 
viduals ;  and,  secondly,  to  construe  those  which  do  not 
"iistinctlj    express  a  condition,  as  unconditional  and  certain 


PERSEVERANCE  OF  THE  SAINTS.         281 

as  the  decree  of  God  can  make  them ;  whereas,  what  may 
be  true  of  the  church,  as  such,  may  be  utterly  false  of  an 
individual;  and  what  is  so  often  expressed  in  the  Scriptures 
as  the  condition  of  salvation,  should  always  be  considered  as 
implied  in  the  few  places  where  it  is  not  expressed.  The 
promise  of  God  to  the  Jews,  his  ancient  church,  that  he 
would  bring  them  to  the  land  he  had  described,  was  fulfilled, 
vet  many  individuals  perished  by  the  way.  What  Jonah 
preached  was  also  true  of  impenitent  Ninevah ;  but  it 
implied  such  conditions,  though  none  were  expressed,  that 
when  the  people  "believed  God,"  and  repented  of  their 
sins,  they  were  spared. 

Some  suppose  that  the  unchangeability  of  God  is  an 
argument  for  the  perseverance  of  the  saints.  But  not  so. 
The  failure  of  any  to  persevere  does  not  imply  a  change  in 
Him.  He  purposed  to  save  none  except  such  as  should 
"hold  out  to  the  end."  But  is  he  not  faithful  ?  Certainly 
he  is,  and  will  redeem  all  his  promises  when  their  conditions 
are  performed.  He  is  prompt  in  helping  us  to  work  out  our 
salvation,  and  will  be  equally  so  in  rewarding  all  whom  he 
can  address  as  "  good  and  faithful  servants,"  and  in  pun 
ishing  those  who  will  not  have  him  to  reign  over  them. 
Thus  far  his  promises  are  "  yea  and  amen,"  and  can  never 
fail  to  those  who  embrace  them  by  faith,  and  comply  with 
their  conditions. 

Was  St.  Paul  "  persuaded  that  neither  death  nor  life, 
nor  height  nor  depth,  nor  any  other  creature,  should  be  able 
to  separate  him  from  the  love  of  God,  which  is  Christ  Jesus 
our  Lord  ?  "  It  was  because  he  knew  as  his  day  so  his 
strength  would  be,  and  he  intended  to  be  faithful.  Others 
may  have  had  the  same  "  full  assurance ;"  not  because  they 
believed  it  impossible  for  them  to  backslide  so  as  to  perish, 
but  because  they  knew  God  would  never  leave  nor  forsake 


282  COMPENDIUM    OP    METHODISM. 

them  while  they  lived  as  they  were  then  doing,  and  as  they 
designed  to  live  to  the  end.  Paul  also  said,  "  We  are  not 
of  them  who  draw  back  unto  perdition ; "  but  this,  so  far 
from  proving  that  no  Christian  can  thus  draw  back,  plainly 
implies  tha,t  some  do  so. 

That  it  is  the  will  of  the  Father  that  all  he  has  given  to 
Christ  should  be  saved,  is  most  certain  ;  but  it  by  no  means 
follows  that  thev  will  be  saved.  The  Father's  will  is  not 
done  in  many  cases.  He  wills  that  sinners  should  repent 
and  live,  that  believers  should  cleanse  themselves  from  "  all 
the  filthiness  of  the  flesh  and  Spirit ;  "  but  they  do  not.  He 
willed,  also,  that  Christ  should  keep  all  he  gave  him ;  but 
one  escaped,  and  was  lost,  notwithstanding  the  tears, 
prayers,  and  watch-care  of  his  Master  and  his  brethren. 

"  What !  a  child  of  God  go  to  hell  ?  "  Never  !  But 
if  one  who  is  such  now,  "  trust  in  his  own  righteousness, 
and  commit  iniquity,  all  his  righteousness  shall  not  be 
remembered,  but  in  the  iniquity  he  hath  committed  shall  he 
die."  The  judgment  will  decide  the  destiny  of  men  accord- 
ing to  the  character  they  bear  when  arrested.  To  plead 
that  we  were  once  Christians,  will  rather  condemn  than 
justify  us ;  for  the  greater  the  light  abused,  the  greater  will 
be  our  guilt. 

"  Then  Christ  is  dead  in  vain."  Not  altogether.  Many 
will  continue  to  the  end,  and  be  saved,  though  others 
"  trample  the  blood  of  the  covenant  under  their  feet,  as  an 
unholy  thing."  "  My  comfort  is  then  all  gone."  Poor 
soul !  If  your  comfort  rests  on  this  imaginary  ground,  the 
sooner  it  is  gone  the  better.  This  leaning  upon  the  doctrine 
}f  decrees  for  religious  comfort,  is  miserable  business. 
Those  who  hope  God  has  predestinated  all  to  salvation,  those 
who  limit  his  election,  with  all  who  are  hoping  to  be  brought 
in  at  af  me  future  day,  are  in  a  dangerous  position.     The 


PERSEVERANCE  OF  THE  SAINTS.         283 

only  safety  is  in  being  saved  now ;  in  having  "  the  witness 
in  ourselves  "  that  we  are  "  new  creatures  in  Christ  Jesus," 
that  we  are  "  born  of  the  Spirit."  This  gives  us  "  peace  in 
believing  and  joy  in  the  Holy  Ghost."  We  know  that  we 
are  the  children  of  God,  because  we  love  God,  and  keep  his 
commandments,  "  and  his  commandments  are  not  grievous." 
No  old  hope  will  suffice.  Confidence  that  we  shall  be 
restored  and  die  well,  is  presumptive.  Trusting  in  predesti- 
nation is  to  lean  upon  a  fragile  reed,  that  will  pierce  us 
through  with  many  sorrows.  There  is  no  safety  but  in 
coming  to  Christ,  and  "  abiding  in  him, -as  the  branch  abides 
in  the  vine." 

We  have  spoken  thus  frankly,  because  we  believe  this 
doctrine  of  certain  perseverance  is  of  very  dangerous 
tendency.  Its  influence  on  believers  is  similar  to  that  of 
Universalism  on  its  votaries.  Both  declare,  "  Thou  shalt 
not  die;"  and  the  difference  is,  one  addresses  itself  to  all 
mankind,  and  the  other  to  a  part.  We  know  it  is  said,  the 
Christian  serves  God  from  disinterested  motives ;  but  that  is 
contrary  to  all  experience,  and  the  whole  tenor  of  Scripture. 
Others  suggest  that  the  delights  of  religion  are  sufficient  to 
command  our  devotion  to  its  claims,  without  the  additional 
motive  of  escaping  perdition ;  but  observation  does  not 
confirm  it.  Such  are  the  influences  in  operation  to  lull  us  to 
sleep  in  sin,  we  need  all  the  motives  of  the  gospel  to  keep 
us  from  plunging  into  the  world,  and  destroying  our  souls. 


CHAPTER    VIIL 


THE    SACRAMENTS. 


We  refer  to  this  subject  more  to  define  our  position  as  a 
people  than  with  the  design  of  discussing  the  various  topics 
it  suggests.  And  this  is  necessary,  because  there  is  such 
a  diversity  in  the  opinions  of  good  men,  and  such  tenacity 
on  the  part  of  many,  in  reference  to  matters  of  the  least 
importance. 

The  word  sacrament  is  derived  from  the  word  saeramen- 
tum,  which  signifies  an  oath.     It  was  adopted  by  the  Latin 
church  to  designate  the  ordinances  of  the  gospel  to  be  ob- 
served by  Christians,  by  which  they  solemnly  pledged  them- 
selves to  obedience.      Romanists  maintain  that  there  are 
seven  sacraments  enjoined,  viz. :  baptism,  the  Lord's  Supper, 
confirmation,  penance,  extreme  unction,  ordination,  and  mar- 
riage.    They  insist,  too,  that  there  is  virtue  communicated 
in  them  when  administered  by  a  priest  with  good  intention, 
if  not  opposed  by  a  mortal  sin  in  the  recipient,  though  they 
be  received  without  faith,  or  any  purpose  of  amendment. 
Thus  they  make  their  benefits  to  depend  on  the  nature  of 
the  ordinance,  and  the  will  of  the  administrator,  and  not 
on  the  subject,  any  farther  than  that  he  be  not  guilty  of 
mortal  sin 

Socinians,  to  keep  the  farthest  possible  distance  from  these 
absurdities,  take  the  ground   that   the   sacraments   are   in 
284 


THE     SACRAMENTS. 


285 


no  wise  different  from  any  other  religious  ceremonies  ;  that 
they  are  merely  symbols  of  spiritual  grace ;  but  appealing 
to  the  senses  in  a  way  to  revive  the  recollection  of  past 
events,  and  excite  pious  sentiments,  are  of  great  utility. 
They  also  consider  them  important  as  badges,  by  which  to 
distinguish  Christians  from  other  men,  and  as  furnishing 
an  expressive  method  of  publicly  professing  their  faith  in 
Christ. 

This,  we  believe  to  be  correct,  so  far  as  it  goes ;  but  it 
comes  short  of  the  whole  truth.  Protestants  generally  agree 
that  the  sacraments  of  baptism  and  the  Lord's  Supper  (for 
they  reject  all  others  as  Romish  inventions)  are  not  only 
signs  of  inward  purposes  and  grace,  and  pledges  of  obedi- 
ence, but  seals  of  God's  covenant  with  us,  and  standing 
memorials  of  his  promise  to  communicate  grace  to  all  who 
remember  and  seek  him  in  all  the  appointed  means.  We 
hold  them,  therefore,  as  express  institutions  of  God  for  spe- 
cific purposes,  the  right  observance  of  which  he  stands 
pledged  to  crown  with  his  blessing.  And  herein  they  differ 
from  a  mere  ceremony,  which  may  or  may  not  be  employed 
with  success,  and  which  may  be  exchanged  for  something 
else,  or  be  abandoned,  at  pleasure. 

I.      OF  BAPTISM. 

Upon  this  subject  we  remark  : 

1.  That  the  obligation  of  baptism  arises  from  the  example 
and  command  of  Christ  and  his  apostles.  The  commission 
given  to  his  first  ministers  is  explicit :  "Go  and  teach  all 
nations,  baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost."  Not  with  the  Holy 
Ghost,  as  the  Quaker  would  say,  but  with  water.  Thus  the 
apostles  understood  it,  and  thus  they  practised.  Hence, 
Peter  exhorted  the  anxious  multitude  on  the  day  of  Pente- 


286  COMPENDIUM   OF   METHODISM. 

cost,  "  Repent,  and  be  baptized,  every  one  of  you,  in  the 
name  of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost ;"  showing  that  baptism 
and  receiving  the  Holy  Ghost  are  two  different  things.  While 
he  spake  to  Cornelius  the  Spirit  descended ;  whereupon  he 
said,  "  Can  any  man  forbid  water,  that  these  should  not  be 
baptized  which  have  received  the  Holy  Ghost,  as  well  as 
we  ?  And  he  commanded  them  to  be  baptized  in  the 
name  of  the  Lord."  John  declared,  "  I  baptize  you  with 
water ;"  and  the  eunuch  said  to  Philip,  "  See,  here  is  water, 
what  doth  hinder  me  to  be  baptized  ?  "  Indeed,  the  Scrip- 
tures abound  in  allusions  of  this  nature,  which  indicate  the 
apostolic  practice,  and  our  duty  to  be  baptized,  beyond  rea- 
sonable doubt. 

2.  The  nature  of  baptism  is  to  be  ascertained  from  the 
same  source.  Taking  the  place  of  circumcision,  as  is  easily 
proved,  it  is  an  outward  sign  of  our  covenant  relations  to 
God.  First,  it  indicates  that  we  are  in  a  state  of  accep- 
tance and  reconciliation  with  him ;  and,  secondly,  it  marks 
and  ratifies  the  mutual  pledges  subsisting  between  him  and 
his  people ;  he,  to  be  their  faithful  God,  and  they,  to  be  his 
loving  and  obedient  children.  Instituted  by  him,  it  is  a  vis- 
ible assurance  of  his  faithfulness  to  his  covenant  engage- 
ments ;  and  submitted  to  by  us,  it  is  that  act  by  which  we 
become  parties  to  the  covenant,  and  solemnly  bind  ourselves 
to  live  according  to  its  stipulations.  Thus,  in  baptism,  we 
die  unto  sin,  cease  from  all  fellowship  with,  and  affection  for 
it,  and  live  unto  Christ,  reclining  upon  him,  expecting  to 
realize  the  fulfilment  of  all  his  gracious  promises. 

The  personal  benefits  of  baptism  to  adults,  therefore,  de- 
pends not  so  much  upon  who  administers  it,  as  upon  the 
honesty  and  faith  of  the  recipient.  If  he  understands  the 
nature  of  the  transaction,  and  submits  himself  fully  to  the 


THE    SACRAMENTS.  287 

claims  of  the  covenant  to  be  ratified,  not  doubting  the  faith- 
fulness of  God,  it  will  bring  life  and  peace  to  his  soul.  But 
if  he  is  wanting  in  these  particulars,  it  will  profit  him 
little  or  nothing,  whatever  the  character  or  faith  of  the 
administrator. 

3.  Its  subjects.  In  respect  to  the  proper  subjects  of 
baptism,  we  pretend  to  have  made  no  improvement.  Adult 
Christians  who  have  not  been  baptized,  are  universally 
acknowledged  to  be  eligible.  We  believe,  also,  with  the 
general  church  in  all  ages,  that  infants  are  proper  subjects  ; 
a  position  which  most  Baptists  discard.  But  why  not  ?  Are 
they  not  in  the  very  state  indicated  by  the  ordinance  —  in 
a  state  of  justification  by  the  mercy  of  God,  who  lays  not 
the  sins  of  their  parents  to  their  charge,  nor  holds  them 
guilty  for  their  evil  tendencies  ?  Who  can  doubt  it  ?  If, 
then,  they  have  the  thing  signified — if  they  are  the  Lord's, 
belong  to  his  spiritual  family,  and  are  candidates  for  his 
kingdom  —  why  not  give  them  the  sign;  put  the  Lord's 
mark  upon  them,  and  let  them  afterwards  know  that  they 
were  consecrated  to  him  from  the  birth  ? 

Besides,  God  is  the  same,  and  his  main  design  has  been 
the  same,  under  all  dispensations.  The  Abrahamic  and 
Christian  covenants  are  one,  in  their  nature  and  object. 
Under  the  first,  children  were  brought  into  covenant  with 
God  by  circumcision,  the  baptism  of  that  dispensation,  and 
the  Lord  strongly  indicated  displeasure  if  it  was  neglected. 
Why  should  they  be  left  out  under  the  second  ?  As  bap- 
tism is  the  covenant  sign  under  the  Christian,  as  circum- 
cision was  under  the  Jewish  dispensation,  we  can  but 
administer  it  to  our  children,  indicating  the  divine  promises 
to  us  in  relation  to  them,  our  own  interest  in  their  spiritual 
welfare,  and  our  faith  that  they  legitimately  belong  to  the 
family  of  the  redeemed,  and  are  entitled  to  all  the  benefits 


288  COMPENDIUM   OF   METHODISM. 

of  the  new  covenant.  And  we  are  encouraged  in  this  prac- 
tice, by  the  fact  that  Christ  manifested  such  deep  interest  in 
children,  and  blessed  them,  —  that  the  apostles  baptized 
whole  households,  embracing,  no  doubt,  a  considerable 
number  of  them, —  that  for  the  first  three  hundred  years 
the  practice  was  general  in  the  church,  and  from  the 
year  400  to  1150  no  society  of  men  pretended  to  say  that  it 
was  unlawful,  —  and,  finally,  from  the  fact  that  the  earliest 
Christian  fathers,  whose  writings  have  come  down  to  us, 
declare  that  they  received  the  practice  from  the  apostles. 

The  objection  that  there  is  no  express  command  for  it,  is 
of  no  weight.  There  is  no  such  command  for  immersion  or 
sprinkling,  —  none  for  women  receiving  the  sacrament,  and 
many  other  duties ;  but  we  hold  them  obligatory,  and 
observe  them  on  account  of  circumstances  which  enforce 
them  upon  us  with  all  the  authority  of  an  express  com- 
mand. Nor  is  the  objection  that  it  does  no  good  of  any 
importance.  It  certainly  does  as  much  good  as  circumcision 
did  to  Jewish  children.  Besides,  our  not  perceiving  the 
good  that  is  to  accrue  from  the  observance  of  a  divine 
ordinance,  is  not  a  sufficient  excuse  for  neglecting  it. 

But  does  not  the  New  Testament  say,  "  he  that  believeth 

and  is  baptized  shall  be  saved  ?  "     Verily,  but  it  does  not 

say  that  none  shall  be  saved  or  baptized,  who  are  incapable 

of  believing.     This  was  spoken  of  adults,  none  of  whom,  at 

that  time,  had  been  baptized ;  as  Christian  baptism  had  never 

till  then  been  instituted ;  and  we  think  it  requires  faith  in  all 

such  to  constitute  them  proper  subjects  of  baptism.     But  this 

does  not  touch  the  question.     Infants   are  not  required  to 

believe,  —  are  not  capable  of  it ;  and  yet  they  are  objects  of 

God's  love,  and  are  proper  subjects  of  his  salvation,  and 

ought  to  be  distinguished  by  the  mark  he   puts  upon  his 

flock. 


THE   SACRAMENTS. 


289 


4.  Of  the  mode  of  baptism.  This  ordinance  being  de- 
signed to  indicate  an  inward  grace,  by  tthich  the  subject  is 
in°a  state  of  acceptance  with  God,  no  one  mode  can  be 
claimed  as  being  more  expressive  of  its  design  than  another. 
Baptists  speak  without  authority,  when  they  assume  that  it 
was  instituted  to  symbolize  the  burial  and  resurrection  of 
Christ.  We  have  no  such  intimation  in  the  Scriptures. 
This  is  a  controversial  invention  to  furnish  some  reason  for 
exclusive  immersion ;  but,  wanting  authority  for  its  premises, 
it  avails  nothing. 

The  commission  given  by  Christ  to  the  apostles,  "  Go  ye 
into  all  the  world,"  &c,  by  which  Christian  baptism  was  in- 
stituted, indicates  that  baptism  consists  in  the  religious  appli- 
cation of  water  to  the   candidate,   "  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."      It  does 
not  specify  the  amount  of  water  necessary,  nor  the  manner 
of  its  application,  because  these  were  matters  of  little  mo- 
ment ;  but  the  name  in  which  it  is  to  be  applied  is  given  at 
full  length.     We  say,  therefore,  that  baptism  consists  not  in 
any  one  mode,  but  in  the  application  of  water  in  the  proper 
name.     Ajid  this  is  amply  supported  by  the  meaning  of  the 
original  term  baptizo  and  its  derivatives,  which,  according 
to  the  best  authorities,  is  restricted  to  no  mode,  but  admits 
of  sprinkling,  pouring,  immersion,  &c.    This  was  the  reason 
why  our  excellent  translators  chose  to  anglicize  the  word, 
rather  than  to  translate  it.     There   was  no   word   in   our 
language  that  admitted  of  the  same  latitude  of  meaning,  and 
to  have  employed  one  of  less  compass,  as  the  Baptists  have 
done  in  their  late  translation,  would  have  been  to  misrepre- 
sent the  teachings  of  the  Holy  Ghost. 

In  this  view  of  the  subject,  Methodists   concur   in   the 

prevailing  sentiment  of  the  church,  and  leave  candidates  to 

make  their  own  selection  in  regard  to  the  mode;  gratifying 

19 


290  COMPENDIUM    OF   METHODISM. 

them  therein,  by  plunging  them  into  the  water,  pouring 
or  sprinkling  it  on  them,  as  they  may  prefer.  Hence, 
some  go  down  into  the  water  and  are  immersed,  others 
go  down  into  it  and  are  sprinkled,  or  poured,  and  all 
come  "  up  straightway  out  of  the  water  "  together,  having 
answered  a  good  conscience  and  followed  the  Scriptures. 
Others,  believing  that  the  baptisms  which  occurred  at  Jor- 
dan and  elsewhere,  in  the  open  air,  were  rather  accidental 
as  to  the  place,  it  not  having  been  sought  for  this  purpose 
more  than  the  jail  was  sought  for  the  baptism  of  the  jailer 
and  his  household,  and  having  no  intimation  in  the  Bible  that 
Jesus  or  his  apostles  ever  left  the  place  where  they  were 
assembled,  to  find  conveniences  for  immersion,  they  receive 
the  ordinance  in  the  house  of  God  where  they  hear  the  word 
and  believe. 

Thus  we  preach  and  practise.  Those  who  insist  on  im- 
mersion or  nothing,  and  some  who  allow  immersion  to  be 
Scriptural,  but  will  baptize  only  by  sprinkling,  complain  that 
we  have  no  principles ;  but  they  mistake  us.  Our  princi- 
ples are  fixed  and  definite,  and  by  following  them  we  avoid 
the  extremes  of  our  opponents  —  exclusive  immersion  on  the 
one  hand,  and  exclusive  sprinkling  on  the  other  —  and  unite 
those  in  the  bonds  of  Christian  union  who  would  be 
immersed  themselves,  but  have  no  disposition  to  require  it  of 
others ;  and  those  who  would  not  be  immersed,  but  are  will- 
ing that  others  should  be,  if  they  prefer  it. 

The  arguments  on  this  point  are  before  the  public  in  s« 
many  different  forms,  it  is  unnecessary  to  refer  to  them 
here. 

5.  Baptism  is  not  a  pre-requisite  to  the  LoroVs  supper. 
The  idea  that  Christians  are  not  eligible  to  receive  the 
emblems  of  the  body  and  blood  of  Christ,  however  pious, 
till  they  have  been  baptized,  is  a  device  of  Close  Communion 


THE   SACRAMENTS.  291 

Baptists,  that  has  no  foundation  in  Scripture.  We  have  no 
evidence  that  the  first  partakers  of  this  sacrament  had  them- 
selves been  baptized.  Indeed,  Christian  baptism  was  not 
instituted  till  afterward.  Nor  have  we  the  slightest  intima- 
tion, among  the  numerous  allusions  made  to  it,  that  it  was  a 
necessary  qualification  for  the  other  sacrament. 

That  baptism  was  usually  administered  soon  after  believ- 
ing, and  previous  to  the  eucharist,  is  probable.  So  it  pre- 
ceded many  other  duties,  as  it  does  now ;  but  that  it  was  a 
necessary  qualification  for  the  eucharist  is  another  thing. 
There  is  not  the  slightest  evidence  of  it,  any  more  than  that  it 
was  a  pre-requisite  for  the  other  duties  it  preceded.  Hence, 
we  regard  young  Christians,  who  have  had  no  opportunity  to 
be  baptized,  but  who  purpose  to  be,  as  soon  as  practicable,  as 
suitable  candidates  for  the  Lord's  supper  as  any  other. 
Because  they  have  not  attended  to  one  ordinance,  for  the 
want  of  opportunity,  we  do  not  feel  authorized  to  exclude 
them  from  another.  And  yet  the  general  practice  of  the 
church,  to  baptize  converts  soon  after  they  believe,  and  prior 
to  their  going  to  the  Lord's  table,  we  have  no  doubt,  is  a 
prudent  arrangement.  But  it  affords  no  justification  of 
Close  Communicants,  in  excluding  all  Christians  from  their 
table  who  will  not  consent  to  be  plunged  by  their  own 
ministers. 

Those  who  wish  to  examine  this  question  critically,  will 
find  all  needful  assistance  in  the  writings  of  Bobert  HalL, 
who,  though  a  Baptist,  repudiated  Close  Communion  as  un- 
worthy of  a  place  in  the  Christian  Church. 

II.      OP  THE  LORD'S   SUPPER. 

On  this  subject  we  need  say  but  little.  Our  views  are 
entirely  Protestant,  and  do  not  essentially  differ  from  those 
of  other  evangelical  denominations.     We  generally  receive 


292  COMPENDIUM    OF   METHODISM. 

the  elements  on  our  knees,  because  we  think  it  more  appro 
priate  ;  but  if  any  prefer  to  receive  them  sitting  or  standing, 
they  can  do  so.  The  ordinance  is  usually  administered  in 
our  regular  stations  the  first  Sabbath  in  each  month,  and  it 
is  desired  that  all  our  members,  and  other  Christians  who 
may  be  present,  should  partake.  Those  only  who  have  ex- 
perience on  this  subject  can  appreciate  the  high  spiritual 
advantages  the  ordinance  is  calculated  to  secure. 


PART   THIRD. 

OF  GOVERNMENT,  PARTICULARLY  THAT  OF  THE 
METHODIST  EPISCOPAL   CHURCH 


CHAPTER  I. 


A  GENERAL  EXHIBIT  OF  DIFFERENT  SYSTEMS. 

We  use  the  term  government  here  to  indicate  that  form 

of  rules  and  principles,  by  which  the  affairs  of  our  church 

are  conducted.    The  fact  that  most  of  the  divisions  in  the 

Wesleyan  family,  owe   their  origin   to   questions   of    this 

nature,  is  a  sufficient  reason  of  itself  for  a  pretty  thorough 

investigation  of  the  subject.     So  many  outbreaks  indicate 

that  all  is  not  right.    If  our  principles  are  correct,  our 

administration  is  erroneous,  or  else  there  is  fault  on  the  other 

side.  ^  It  is  not  impossible  that  the  seceders  have  been  too 

ambitious  of  power,  or  of  ease ;  of  profit,  or  of  honor ;  or 

they  may  have  fallen  into  a  pet,  and  struck  for  division  out 

of  revenge,  and  raised  objections  to  our  government  only  to 

cover  their  retreat  and  punish  their  old  friends.     This  can 

be  best  judged  of  when  all  the  facts  are  known. 

But  others  complain.  Some  say  we  are  too  episcopal, 
and  they  cannot  like  us ;  while  another  class  avow  that  we 
have  no  legitimate  episcopacy  among  us.  Thus  we  are 
berated,  first  on  one  side  and  then  on  the  other ;  and  it  is  a 
little  wonderful,  considering  the  talent  that  has  been  arrayed 

293 


294  COMPENDIUM   OF   METHODISM. 

against  us,  that  we  have  not  been  quite  destroyed.  But  we 
have  had  friends,  and  able  defenders.  Nevertheless,  we 
are  not  out  of  danger.  Other  separations  will  occur  in 
their  time,  and  new  opponents  will  rise  up  to  accomplish 
what  their  predecessors  attempted  in  vain.  The  more 
ignorant  of  our  system  they  find  the  community,  the  more 
successful  will  be  their  endeavors.  It  seems  desirable, 
therefore,  that  we  fortify  ourselves  and  our  friends  by  a 
thorough  knowledge  of  our  plan,  and  its  philosophy,  that  we 
may  be  able  to  withstand  the  fiery  darts  of  any  future 
enemy  that  may  appear.  To  contribute  to  this  result  is  our 
present  object. 

The  importance  of  some  definite  form  of  government  can- 
not be  too  highly  appreciated.  Those  churches  which  have 
undertaken  to  manage  their  affairs  under  the  general  direc- 
tions of  the  New  Testament,  each  member  interpreting  for 
himself,  have  experienced  difficulties  to  which  others  are 
strangers.  They  have  almost  universally  fallen  into  indif- 
ference, or  disagreements,  and  perished  without  remedy. 
Discipline  is  as  necessary  as  instruction.  To  live  together 
profitably  in  church  fellowship,  Christians  need  to  agree  as 
to  the  import  of  Scripture,  both  as  to  doctrine  and  practice, 
in  respect  to  each  other,  as  well  as  to  Him  whom  they 
serve.  Otherwise,  no  one  will  understand  his  duties  or 
privileges,  and  all  will  be  in  danger  of  serious  mistakes  and 
punishments. 

But  what  form  of  government  a  church  should  adopt,  is 
not  so  easily  determined.  It  is  generally  conceded  that  the 
Scriptures  do  not  impose  any  one  form  in  particular,  but 
leave  it  to  the  church  to  adopt  such  as  circumstances  may 
require.  This  is  the  testimony  of  the  most  eminent  divines 
of  all  ages.  Says  Mr.  Watson,  adopting  the  language  of 
Bishop  Tomline :    "  As   it  has   not   pleased  our   almighty 


GOVERNMENT  IN  GENERAL.  295 

Fathci  to  prescribe  any  particular  form  of  civil  government 
for  the  security  of  temporal  comforts  to  his  rational  crea- 
tures, so  neither  has  he  prescribed  any  particular  form  of 
ecclesiastical  polity  as  absolutely  necessary  to  the  attainment 
of  eternal  happiness.  Thus,  the  gospel  only  lays  down 
general  principles,  and  leaves  the  application  of  them  to 
men  as  free  agents." 

In  agreement  with  this  view,  Mr.  Wesley  says :  "As  to 
my  own  judgment,  I  still  believe  the  episcopal  form  of  church 
government  to  be  Scriptural  and  apostolical.  I  mean,  well 
agreeing  with  the  practice  and  writings  of  the  apostles. 
But  that  it  is  prescribed  in  the  Scriptures,  I  do  not  believe. 
This  opinion,  which  I  once  zealously  espoused,  I  have  been 
heartily  ashamed  of  ever  since  I  read  Bishop  Stillingfleet's 
Irenicum.  I  think  he  has  unanswerably  proved  that  neither 
Christ  nor  his  apostles  prescribe  any  particular  form  of 
church  government,  and  that  the  plea  of  the  divine  right 
of  the  episcopacy  was  never  heard  of  in  the  primitive 
church." 

"  No  certain  form  of  church  government,"  says  Dr.  Law, 
"  is  prescribed  in  the  word ;  only  general  rules  laid  down -for 
it."  Says  Neander :  "  Neither  Christ  nor  his  apostles  have 
given  any  unchangeable  law  on  the  subject.  Where  two  or 
three  are  gathered  together  in  my  name,  says  Christ,  there 
am  I  in  the  midst  of  them.  This  coming  together  in  his 
name,  he  assures  us,  alone  renders  the  assembly  well  pleas- 
ing in  his  sight,  whatever  be  the  different  forms  of  govern- 
ment under  which  his  people  meet."  Indeed,  this  is  the 
concurrent  testimony  of  all  sects  and  parties,  if  we  except 
Romanists  and  high  churchmen,  whose  shameless  pretensions 
meet  with  deserved  rebuke.  We  say,  therefore,  in  our 
Discipline,  in  the  language  of  an  article  of  the  Protestant 
Episcopal  Church :   « It  is  not  necessary  that  rites  and 


296  COMPENDIUM    OF   METHODISM 

ceremonies  should  in  all  places  be  the  same,  or  exactly  alike  ; 
for  they  have  been  always  different,  and  may  be  changed 
according  to  the  diversity  of  countries,  times,  and  men's 
manners,  so  that  nothing  be  ordained  against  God's  word." 
The  early  Christians  were  not  in  a  condition  to  settle 
upon  any  definite  and  unchangeable  form.     They  were  in  a 
state  of  great  embarrassment,  and  governed  themselves  as 
circumstances  required.     When  persecution  had  somewhat 
ceased,  and  they  found  it  practicable  to  be  more  systematic, 
they  adopted  the  form  with  which  they  were  most  familiar, 
viz.  :    that   of    the   Jewish   synagogue,   from   which    they 
derived  the  two  orders  of  the  ministry,  presbyter,  or  bishop, 
and  deacon.     The  appointment  of  presbyters  to  the  epis- 
copal superintendency  of  cities,  and  larger  districts,  was  an 
after  consideration,  introduced  as  circumstances  seemed  to 
require,  and  not  by  divine  command.     Christians,  therefore, 
of  different  ages  and  countries,  having  the  same  book  for 
their  guide,  have  considered  themselves  at  liberty  to  adopt 
such  a  system  of  government  as  in  their  judgment  was  best 
suited  to  the  ends  of  the  gospel  scheme. 

Civil  governments  are  divisable  into  three  kinds,  monarch- 
ical, aristocratical,  and  republican.      Some  are  pure,  and 
others  mixed.     Where  supreme  power  is  vested  in  a  king, 
there  is  a  pure  monarchy.     Where  it  is  vested  in  a  few  of 
the  principal  men,  there  is  pure  aristocracy.     Where  it  is 
vested  in  the  people,  there  is  a  pure  democracy.     A  mixed 
government  is  one  in  which  these  different  forms  are  more 
or  less  blended,  so  as  to  constitute  a  government  embracing 
parts  of  each. 

To  be  more  explicit,  the  king  makes  a  monarchy ;  the 
House  of  Lords,  an  aristocracy ;  the  House  of  Commons,  a 
democracy.  The  king  and  House  of  Lords  make  a  limited 
monarchy.     The  king,  House  of  Lords,  and  House  of  Com 


GOVERNMENT  IN  GENERAL. 


297 


mons,  mate  a  still  more  limited  monarchy ;  or  a  government 
somewhere  midway  between  a  pure  monarchy  and  a  pure 

democracy. 

Ecclesiastical  governments  may  aiso  be  divided  into  three 
kinds,  Episcopal,  Presbyterian,  and  Independent.  The 
Episcopal  form  is  that  which  recognizes  bishops  as  having 
authority  beyond  the  limits  of  a  single  congregation.  The 
Presbyterian  is  that  which  governs  any  number  of  congre- 
gations by  presbyteries,  synods,  and  general  conventions;  or 
by  other  legislative  and  judicial  bodies,  by  whatever  name 
distinguished,  which  exercise  jurisdiction  over  several  con- 
gregations. The  Independent  form  is  that  which  lives,  and 
moves,  and  has  its  being,  in  and  by  a  single  congregation. 

The  Episcopal  form,  under  one  modification  or  another, 
extends  over  the  Roman  Catholic,  Greek,  Moravian,  Armin- 
ian,  Lutheran,  English  and  American  Episcopal,  and  Meth- 
odist Episcopal  Churches ;  the  Presbyterian,  over  the  Scotch 
and  American  Presbyterian  Churches,  with  some  smaller 
sects ;  the  Independent,  over  all  others,  embracing  Congre- 
gationalists,  Baptists,  Unitarians,  Universalists,  Swedenbor- 
gians,  &c. 

The  government  of  the  Roman  Catholics  is  unquestionably 
a  pure  despotism.  The  Pope  of  Rome  is  its  supreme  head. 
In  him  is  vested  all  power,  legislative,  judicial,  and  execu- 
tive. Hence,  he  is  called  "  God,"  "  the  most  holy  father," 
"God's  vicegerent,"  &c.  From  his  decision  there  is  no 
appeal.  To  resist  him  is  to  resist  God,  and  is  punishable  to 
any  extent  he  may  please,  where  the  civil  authority  inter- 
poses  no  obstacle.  He  may  act  by  person  or  by  deputy, 
The  former  being  impossible  in  regard  to  most  of  his  sub- 
jects,  he  acts  by  primates,  patriarchs,  archbishops,  bishops, 
and  priests,  and  thus  makes  his  power  felt  wheresoever  his 


298  COMPENDIUM   OF   METHODISM. 

claims  are  admitted.  In  spiritual  matters,  he  impudently 
assumes  what  the  devil  assumed  tu  Christ  in  temporal,  viz. : 
universal  jurisdiction. 

The  powers  exercised  by  his  subordinates  are  thus  de- 
fined in  the  Encyclopedia  of  Religious  Knowledge :  "  An 
archbishop  has  jurisdiction  over  all  the  bishops  of  his 
province,  who  are  his  suffragans  ;  summons  them  every  third 
year  to  a  provincial  synod,  and  the  constitution  formed  by  it 
affects  all  the  churches  in  the  province.  In  like  manner 
primates  and  patriarchs  have  a  jurisdiction  over  all  the  arch- 
bishops, and  other  bishops,  in  the  kingdoms  or  nations  where 
they  hold  their  dignified  rank.  The  constitutions  of  the 
national  councils,  convoked  by  the  primate,  bind  all  the 
churches  in  that  nation  ;  and  the  constitutions  of  the  patri- 
archal council,  bind  all  the  patriarchate."  Thus  all  Roman 
Catholics  obey  their  bishops,  the  bishops  the  archbishops,  the 
archbishops  the  primates  and  patriarchs,  and  all  of  them 
their  head,  the  Pope. 

The  Moravians  derive  their  origin  from  the  Greek  Church, 
which  is   strictly  Episcopal.      They,  however,  allow  their 
bishops  much  less  authority  than  is  exercised  by  the  bishops 
of  the  mother  Church.      They  govern  themselves  by  coun- 
cils, composed  of  deputies  from  the  congregations,  and  by 
inferior  bodies,  called  Conferences.      Their  councils  meet 
once  in  seven  years,  and  make  laws  for  the  whole  church, 
decide  questions  of  doctrine  and  discipline,  elect  bishops, 
appoint  a  kind  of  executive  board,  called  "  the  Elders'  Con- 
ference of  the  Unity,"  to  exercise  a  general   supervision 
over  the  whole  work,  during  the  interim  of  the  councils. 
This  Conference  superintends  the  missions,  watches  over  the 
doctrine,  moral  conduct,  and  temporal  concerns,  of  the  con- 
gregations sees  '■hat  discipline  is  every  whore  maintained, 


GOVERNMENT  IN  GENERAL.  299 

removes  and  appoints  servants  of  the  unity,  and  authorizes 
the  bishops  to  ordain  presbyters  and  deacons,  and  to  conse- 
crate other  bishops. 

There  is  another  Conference  belonging  to  each  congrega- 
tion, which  directs  its  affairs,  and  to  which  bishops  and  all 
other  ministers,  and  laymen,  are  amenable.  It  is  called 
"  the  Elders'  Conference  of  the  Congregations,"  and  is 
composed  of  the  minister,  who  is  president,  the  warden,  a 
married  pair,  who  have  the  spiritual  oversight  of  the  mar- 
ried people,  a  single  clergyman,  who  looks  after  the  young 
men,  and  a  committee  of  women,  whose  business  it  is  to  care 
for  the  interests  of  their  sex.  This  body  is  answerable  foi 
its  proceedings  to  the  Conference  of  the  Unity. 

The  government  of  the  Lutheran  Church  is  a  little  singular. 
In  Denmark  and  Sweden  it  is  strictly  Episcopal.     In  Ham- 
burg, Frankfort,  and  the  United  States,  the  ministers  to- 
gether form  a  body  for  the  purpose  of  governing  the  church 
and  examining  and  ordaining   ministers.      In   the  United 
States  the  ministers  are  under'  the  inspection  of  ecclesias- 
tical overseers,  called  seniors,  or  presidents,  whose  business 
it  is  to  admonish,  to  examine  applicants  for  the  ministry, 
grant  licenses,  ad  interim,  and  make  reports  to  the  Synods. 
They  are  regarded  as  primus  in  paribus  —  first  among  their 
equals.    They  have  three  judicatories  in  this  country,  viz. : 
the  vestry  of  the  congregations,  the  special  Conference,  and 
the  General  Synod.     The  Conference  meets  once  a  year, 
and  is  composed  exclusively  of  ministers.     Its  province  is  to 
regulate  the  spiritual  and  doctrinal  affairs  of  the  church ; 
while  the  Synod,  being  composed  of  an  equal  number  of  cler- 
ical and  lay  members,  takes  a  wider  range,  and  admits  of 
no  appeal  from  its  decisions.     Though  this  church  has  no 
bishops  in  name,  it  is,  nevertheless,  Episcopal.     Names  do 


300  COMPENDIUM   OF   METHODISM. 

not  alter  the  nature  of  things.  Its  seniors,  or  presidents, 
though  not  authorized  to  perform  all  the  offices  usually 
assigned  to  bishops,  give  it  too  high  an  Episcopal  tincture  to 
allow  of  its  receiving  any  other  classification. 

The  orders  of  ministers  recognized  by  the  American  Prot- 
estant Episcopal  Church  are  three  —  bishops,  priests,  and 
deacons.  They  hold  a  triennial  convention,  in  which  each 
diocese  is  represented  by  lay  and  clerical  delegates,  each 
having  one  vote,  and  the  concurrence  of  both  being  neces- 
sary to  an  act  of  the  Convention.  The  bishops  of  the 
church  form  a  separate  house,  having  authority  to  originate 
measures  for  the  approval  of  the  house  of  delegates,  and 
having  a  negative  on  all  acts  passed  by  the  said  delegates. 
The  canons  ordained  by  this  assembly,  constitute  the  laws  of 
the  church.  It  is  the  highest  legislative  and  judicial  tribu- 
nal of  the  denomination,  from  whose  decisions  there  is  no 
appeal. 

Passing  the  Methodist  Episcopal  church  for  more  particu- 
lar consideration  hereafter,  the  Presbyterians  come  next  in 
order.  The  officers  of  this  denomination  are  pastors,  ruling 
elders,  and  deacons.  The  pastors  preach  the  word,  admin- 
ister the  ordinances,  and  have  the  general  oversight  of  the 
church.  The  ruling  elders  exercise  government  and  dis- 
cipline in  conjunction  with  the  pastors.  The  deacons  take 
care  of  the  poor,  and  distribute  among  them  such  moneys 
as  are  raised  for  that  purpose.  They  also  manage  other 
secular  matters. 

The  judicatories  of  this  branch  of  the  general  church  are 
three  —  Congregational,  Presbyterial,  and  Synodical.  The 
first,  called  Church  Session,,  is  composed  of  the  minister, 
or  ministers,  and  ruling  elders,  of  a  particular  congrega- 
tion.    It  is  the  duty  of  this  body  to  admonish,  try,  suspend, 


GOVERNMENT  IN  GENERAL.  301 

and  exclude,  offenders  from  tne  church,  as  in  their  judg- 
ment the  case  may  require,  and  appoint  delegates  to  the 
higher  courts. 

The  Presbyterial  Assembly  consists  of  all  the  ministers, 
and  one  ruling  elder  from  each  congregation,  within  a  certain 
district.  This  body  exercises  a  general  supervision  over  all 
the  churches  within  its  bounds.  It  has  power  to  receive 
and  try  appeals  from  the  Sessions ;  examine  and  license  can 
didates  for  the  ministry ;  decide  questions  of  doctrine  and 
discipline ;  ordain,  settle,  and  unsettle  ministers  ;  divide  or 
unite  congregations,  at  the  request  of  the  people  ;  and  order 
whatever  pertains  to  the  spiritual  concerns  of  the  churches 
under  its  care. 

The  Synodical  Assembly  consists  of  all  the  ministers,  and 
one  ruling  elder  from  each  congregation,  within  the  bounds 
of  several  Presbyteries.  The  Synod  receives  and  tries 
appeals  from  the  Presbyteries,  corrects  whatever  has  been 
done  contrary  to  order,  and  adopts  such  regulations  as  it 
judges  best  for  the  Presbyteries  under  its  jurisdiction. 

There  is  yet  another  tribunal  above  all  these,  called  the 
"  General  Assembly"  It  consists  of  an  equal  delegation  of 
ministers  and  elders  from  each  Presbytery ;  that  is,  one 
minister  and  one  elder  to  every  six  ministers.  To  this  body 
belongs  the  power  of  consulting,  reasoning,  and  judging  in 
controversies  respecting  doctrine  and  discipline,  of  putting  a 
stop  to  schismatical  contentions  and  disputations,  and  of 
establishing  new  Synods  where  it  is  deemed  necessary.  Its 
decisions  are  final. 

The  Independents  derive  their  name  from  this  sentiment, 
to  wit :  that  every  particular  congregation  of  Christians  has 
full  power  of  ecclesiastical  jurisdiction  over  its  members, 
independent  of  the  authority  of  bishops,  presbyteries,  or  any 
other  ecclesiastical  assemblies.     This  sentiment  being  held 


302  COMPENDIUM    OF   METHODISM. 

in  common  by  Congregationalists,  Baptists,  Universaliits, 
and  various  other  sects,  entitles  them  equally  to  a  place  in 
this  general  category,  though  they  differ  considerably  in 
their  particular  arrangements,  and  no  one  of  them  em- 
braces every  principle  of  the  original  Independents. 

Congregationalists  denominate  themselves  "  a  class  of 
Protestants,  who  hold  that  each  congregation  of  Christians, 
meeting  in  one  place,  and  united  by  a  solemn  covenant,  is  a 
complete  church,  with  Christ  for  its  only  head,  and  deriving 
from  him  the  right  of  choosing  its  own  officers,  to  observe 
the  sacraments,  to  have  public  worship,  and  to  discipline  its 
own  members."  Yet  they  disclaim  the  name  of  Indepen- 
dents, because  they  are  pleased  to  associate  in  Conferences 
for  mutual  counsel,  and  refer  questions  of  difficulty  to  each 
other  for  advice.  But  this,  it  will  be  perceived,  does  not 
alter  the  nature  of  their  government,  since  neither  these 
Conferences  or  councils  have  any  authority,  but  to  advise. 
Most  Independent  Churches,  however,  have  no  such  pro- 
vision. They  attend  to  their  own  business,  and  leave  others 
to  do  the  same. 

As  it  respects  the  particular  governments  of  Independent 
Churches,  little  is  known  beyond  their  own  limits.  They  all 
claim  to  be  purely  democratic,  and  in  theory  they  may  be 
so.  But  nothing  is  plainer  than  that  in  practice  they  are 
strongly  aristocratic.  A  few  individuals  control  every 
thing.  We  do  not  mention  this  as  an  evil  of  itself.  As  a 
general  thing,  matters  are  much  better  managed  than  they 
would  be  by  the  mass.  The  truth  is,  there  are  but  few  in 
any  church  that  have  interest  enough  to  attend  to  these 
things.  The  number  who  possess  this,  in  connection  with 
other  necessary  qualities,  is  still  less.  So  that  the  real 
business  is  generally  done  by  the  few  in  Independent 
Churches,  as  well  as  in  Episcopal   and  Presbyterian,  and 


GOVERNMENT  IN  GENERAL.  303 

done  better  and  more  efficiently  than  it  would  be  by  a  larger 
number.  Hence,  they  gain,  in  spite  of  their  system,  some 
advantages  other  systems  provide  for ;  but  there  are  others 
they  cannot  have  under  their  advisory  arrangements,  valua- 
ble as  we  acknowledge  them  to  be.  These  will  be  enumer- 
ated in  another  chapter. 

Now,  of  all  this  variety,  none  claim  to  be  positively  and 
unmistakably  Scriptural  and  right  in  such  a  sense  that  the 
others  are  wrong,  except  the  Romanists,  and  a  Romish  class 
of  Protestant  Episcopalians.     Yet  these  denominations  em- 
brace men  of  piety,  talent,  and  learning,   of  the  highest 
order,  who  have  every  possible  means  of  knowing  the  truth 
and  have  canvassed  the  whole  subject  with  profound  interest. 
Their  united  conviction  is,  that  no  definite  order  of  church 
government  is  laid  down  in  the  Scriptures ;  and,  therefore, 
though  they  have  a  preference   for  one   form  instead  of 
another,  (perhaps  on  Scriptural  grounds,)  they  cannot  deny 
the  validity  of  the  others.      They,  therefore,  allow  their 
brethren  the  same  indulgence  they  claim  for  themselves, 
viz.:    to  exercise   their  own   judgment,   and   adopt   such 
arrangements  as  they  deem  best  suited  to  the  nature  and 
objects  of  the  gospel,  believing  it  to  be  practically  true,  that 
"  the  government  which  is  best  administered,  is  best." 


CHAPTER   II. 

THE    GOVERNMENT   OP    THE    METHODIST  EPISCOPAL  CHURCH. 
ITS   OFFICERS   AND   JUDICATORIES. 

The  system  of  polity  recognized  by  this  branch  of  the 
Christian  church,  is  peculiar.  It  differs  from  every  other 
form  of  the  general  class  to  which  it  belongs.  Originating 
as  it  did,  it  could  not  well  have  been  otherwise.  How  far  it 
is  sustained  by  Scripture  and  reason,  will  be  considered 
hereafter.  Our  first  object  is  to  exhibit  its  several  parts  in 
their  proper  character  and  connection. 

Of  orders  in  the  ministry,  strictly  speaking,  we  recognize 
two,  —  elder  and  deacon.  Our  elders  are  constituted  by 
an  election  in  the  Annual  Conference,  and  the  laying  on  of 
the  hands  of  a  bishop  and  some  of  the  elders.  They  are 
authorized  to  administer  baptism  and  the  Lord's  supper,  per- 
form the  office  of  matrimony,  and  all  parts  of  divine  wor- 
ship. They  may  belong  to  an  Annual  Conference,  and  be 
subject  to  the  appointment  of  the  bishops,  it  they  prefer  it, 
and  the  Conference  deem  them  suitable  ;  or  they  may  be 
local,  and  exercise  their  authority  as  they  have  oppor- 
tunity. 

Deacons  are  constituted  in  the  same  way,  except  the 
imposition  of  the  elders'  hands.  They  are  authorized  to 
baptize,  and  perform  the  office  of  matrimony  in  the  absence 
of  the  elder,  and  assist  the  elder  in  administering  the  Lord's 
supper.  What  was  said  of  the  elders  belonging  to  an  An- 
304 


GOVERNMENT  OF  THE  M.  E.  CHURCH. 


305 


nual  Conference,  is  equally  true  of  deacons.  Four  years' 
exercise  of  the  functions  of  this  order  in  the  local  ranks,  or 
two  as  travelling  preachers,  are  indispensable  to  advance- 
ment to  the  order  of  elder,  except  in  the  case  of  mission- 
aries,  who  may  be  ordained,  at  the  discretion  of  an  Annual 
Conference,  without  serving  out  the  regular  probation. 

Though  this  delay  may  sometimes  seem  unnecessary,  con- 
sidering the  sacredness  of  the  ministerial  work,  and  that  our 
ministers  are  not  required  to  pursue  a  thorough  literary  and 
theological  course  of  study  before  entering  upon  their  public 
duties,  it  is  evidently  a  wise  arrangement.  Many  first 
served  as  class  leaders,  then  as  exhorters,  and  afterward  as 
local  preachers,  before  they  were  graduated  to  deacon's 
orders,  and  two  or  four  years  more  before  they  were  ordained 
elders.  By  this  gradual  advancement  in  office,  they  have 
steadily  matured  in  knowledge  and  grace,  and  are  in  little 
danger  of  falling  out  with  our  system,  or  making  many  dan- 
gerous mistakes  in  its  administration.  The  two  years'  pro- 
bation, preparatory  to  admission  into  an  Annual  Conference, 
is  also  a  salutary  arrangement.  It  gives  the  Conference  ai, 
opportunity  to  become  acquainted  with  the  candidates  anr. 
their  qualifications,  and  the  candidates  get  a  better  idea  cf 
the  work,  and  can  judge  more  correctly  as  to  the  propriety 
of  undertaking  it.  Two  years  often  satisfies  them,  or  the 
Conference,  or  both,  that  they  have  missed  their  calling,  and 
hence  they  abandon  it  for  something  more  congenial  with 
their  adaptations.  If  some  brethren  might  be  admitted 
with  less  delay,  experience  has  demonstrated  that  two  years' 
probation  is  none  too  lon6,  as  a  general  rule. 

The  regular  officers  cf  the  church  are  bishops,  presiding 
elders,  preachers  in  charge,  preachers,  exhorters,  class 
leaders,  stewards,  trustees,  book-agents,  editors,  and  a  mis- 
sionary secretary.     These  are   all  provided   for,  and   their 

20 


306  COMPENDIUM   OF   METHODISM. 

sphere  of  action  defined  in  our  Book  of  Discipline.  The 
last  three  have  been  added  since  the  organization,  to 
strengthen  and  extend  the  departments  of  labor  indicated 
by  their  respective  titles.  In  the  same  spirit,  and  in  obe- 
dience to  the  same  prudent  policy,  others  will,  no  doubt,  be 
originated  when  the  necessity  for  their  services  shall  be 
developed. 

Our  bishops,  at  the  present,  are  five  in  number.  They 
are  constituted  by  the  election  of  the  General  Conference, 
and  the  laying  on  of  the  hands  of  three  bishops,  or,  at  least, 
of  one  bishop  and  two  elders. 

Their  duties  are:  1.  To  preside  in  the  Conferences,  both 
General  and  Annual.  2.  Fix  the  appointments  of  the  trav- 
elling preachers,  under  certain  limitations  and  restrictions. 
3.  Travel  through  the  connection  at  large.  4.  Change,  re- 
ceive, and  suspend  preachers  during  the  intervals  of  the  Con- 
ferences. 5.  Oversee  the  spiritual  and  temporal  business  of 
the  whole  Church.  6.  Ordain  bishops,  elected  and  presented 
to  them  for  the  purpose  by  the  General  Conference,  and  eld- 
ers and  deacons  elected  and  presented  by  the  Annual  Con- 
ferences. And,  7.  To  decide  all  proper  questions  of  dis- 
cipline in  the  Annual  Conferences,  subject  to  an  appeal  to 
the  General  Conference.  Hence,  to  borrow  the  language 
of  the  State,  their  duties  are  chiefly  executive,  but  partially 
judicial.  Their  business  is  not  to  make  law,  but  to  keep  and 
enforce  it  upon  others ;  not  to  originate  new  plans,  but  to 
carry  those  into  successful  effect  which  have  already  been 
adopted.  And  to  these  duties  they  are  firmly  bound,  and 
for  the  neglect  of  any  one  of  them  they  may  be  disfran- 
chised by  the  body  which  elected  them,  and  to  which  they 
are  amenable.  Indeed,  if  they  cease  to  travel  and  attend 
to  their  work,  without  the  consent  of  the  General  Conference 
their  episcopal  authority  is  at  an  end. 


GOVERNMENT  OF  THE  M.  E.  CHURCH.       307 

This  may  sound  very  odd  to  Episcopalians,  who  do  not 
understand  our  views  ;  but  it  is,  nevertheless,  true.  The 
doctrine  that  a  man,  "  once  a  bishop,  is  always  a  bishop," 
forms  no  part  of  our  creed  ;  nor  that  a  bishop  is  a  higher 
order  in  the  ministry  than  an  elder,  and,  therefore,  to  be 
tried  only  by  bishops.  In  this  respect,  our  bishops  stand  on 
a  par  with  the  elders.  Their  distinction  is  that  of  office,  not 
of  order.  They  are  regarded  as  first  among  their  equals, 
—  constituted  and  endowed  by  them  for  convenience  sake, 
to  perform  important  duties. 

A  presiding  elder  is  a  sort  of  sub-bishap,  more  of  the 
d'.ocesan  character,  as  he  only  travels  through  a  given  terri- 
tory, which  he  can  compass  several  times  a  year.  He  is 
appointed  by  a  bishop,  and  required  by  the  discipline  to 
hold  Quarterly  Conferences  in  the  several  societies  in  his 
district, — in  the  absence  of  a  bishop,  to  preside  in  the  An- 
nual Conferences,  —  take  the  charge  of  all  the  elders,  dea- 
cons, preachers,  and  exhorters  within  his  territory,  —  and 
change,  receive,  and  suspend  preachers,  during  the  inter- 
vals of  the  Conference,  according  to  our  rules.  He  is  to 
oversee  the  spiritual  and  temporal  business  of  the  church  — 
promote  the  cause  of  missions,  Sunday  Schools,  Bible  and 
tract  distribution ;  decide  all  questions  of  law  in  his  Quar- 
terly Conferences,  subject  to  an  appeal  to  the  president  of 
the  next  Annual  Conference  —  take  care  that  every  part  of 
the  discipline  is  enforced,  and  report  the  state  of  his  dis- 
trict to  the  bishops. 

He  may  occupy  the  same  field  four  successive  years,  and, 
after  an  absence  of  six  years,  he  may  return  to  it  if  the 
bishops  see  cause ;  or,  if  they  find  him  unsuited  to  the  work, 
they  may  remove  him  at  pleasure.  Each  Annual  Confer- 
ence is  divided  into  several  districts,  according  to  the  ex- 


308  COMPENDIUM    OF   METHODISM. 

tent  of  its  territory  and  the  number  of  its  societies,  in  each 
of  whi;h  there  is  a  presiding  elder.  But  these  officers, 
though  appointed  by  the  bishops,  and  are  their  "  helpers  " 
in  the  superintendency,  are  strictly  responsible  for  their  con- 
duct to  the  Conference  of  which  they  are  members. 

A  preacher  in  charge  is  one  having  jurisdiction  of  a  cir- 
cuit or  station.  In  the  absence  of  the  presiding  elder  he 
is  chairman  of  the  Quarterly  Meeting  Conference ;  has  the 
oversight  of  all  the  preachers  and  members,  as  well  as  of 
the  spiritua.  and  temporal  business  connected  with  his  so- 
ciety ;  appoints  and  changes  the  class  leaders ;  receives,  tries, 
and  expels  members,  according  to  the  discipline,  and  attends 
to  all  other  matters  necessary  to  the  prosperity  of  the  cause, 
as  specified  or  implied  in  the  catalogue  of  duties  printed  for 
his  guidance.  He  is  required  to  report  quarterly  to  his 
presiding  elder. 

The  term  preacher  indicates,  in  our  dialect,  one  who  has 
a  license  to  preach.  Elders  and  deacons  are  necessarily 
preachers,  but  all  preachers  are  not  elders  or  deacons.  We 
have  many  preachers,  both  travelling  and  local,  who  are  not 
ordained,  and,  of  course,  not  represented  by  the  term  elder, 
or  deacon.  They  are  sometimes  placed  in  charge,  as  are 
deacons  ;  but  more  experience,  and  fuller  ministerial  endow- 
ments, are  desirable.  They  receive  their  license  from  a 
Quarterly  Conference,  and  are  amenable  to  it  for  their 
conduct,  as  are  all  local  preachers,  but  have  the  right  of  an 
appeal  to  the  Annual  Conference.  Travelling  preachers, 
in  full  connection,  whether  elders  or  deacons,  are  amenable 
to  the  Annual  Conference  to  which  they  belong.  But  a 
superannuated  preacher,  living  out  of  the  bounds  of  his  own 
Conference,  being  accused,  may  be  held  to  trial  in  the  Con- 
ference within  whose  bounds  he  resides,  and  be  acquitted, 


30VERNMENT  OF  THE  M.  E.  CHURCH.       309 

ocated,  suspended,  or  expelled,  in  the  same  manner  as  if  he 
were  a  member  of  said  Conference.  But  in  all  cases  of 
condemnation,  he  may  appeal  to  the  General  Conference. 

An  exhorter  is  one  who,  in  consideration  of  his  possessing 
gifts  and  graces  adapting  him  to  the  work,  is  licensed  to 
hold  meetings,  as  he  may  have  opportunity,  and  exhort  the 
people.     Where  there  is  a  scarcity  of  ministers,  or  a  call 
for  more  meetings  than  the  ministry  can  attend,  this  office  is 
very  useful.     Many  who  are  not  qualified  to  preach,  and 
who,   were  they  to  attempt  it,  would  make  a  lamentable 
failure,  may  do  important  service   to  the  cause  in  this  way. 
The  office   designates  them,  as,  in   the  judgment   of  the 
church,  the  most  suitable  to  take  the  lead  of  conference 
meetings,  in  prayer   and  exhortation ;   and  it  often  gives 
them  confidence  to  do  what  they  would  not  dare  to  under- 
take without  it,  if,  indeed,  it  would  be  proper.     It  has  been 
a  very  useful  office,  furnishing  a  sort  of  probation  to  the 
ministry,  and  preparing  the  way  for  the  more  efficient  dis- 
charge of  its  functions.     But  we  fear  it  is  not  now  as  useful 
as  it  might  be  made.     The  gift  of  exhortation  should  be 
encouraged  in  the  church  as  well  as  the  gift  of  prayer,  and 
is  hardly  less  important  to  success.     The  warm  out-speaking 
of  the  heart,  in  fervent  expostulation  and  warning,  is  often 
more  profitable  than  explanatory  preaching.     The  license  is 
first  given  by  a  preacher  in  xjharge,  on  the  recommendation 
of  the  class  to  which  the  candidate  belongs,  or  the  leaders' 
meeting,  but  is  renewed  annually  by  the  vote  of  the  Quar- 
terly Conference. 

Class  leaders  are  church  officers  of  the  highest  import- 
ance. As  we  divide  the  whole  country  into  Conferences, 
and  the  Conferences  into  districts,  and  the  districts  into 
circuits  and  stations,  so  we  divide  the  circuits  and  stations 
into  classes,  and  place  them  under  the  supervision  of  men 


310  COMPENDIUM    OP   METHODISM. 

we  denominate  leaders,  whose  duty  it  is  to  see  each  member 
of  his   class  weekly,  and,  by  religious  counsel  and  advice, 
help  them  to  fight  the  good  fight  of  faith.     All  the  members 
of  the  church  being  thus  classified,  if  the  leaders  are  true  to 
their  obligations,  they  will  be  useful,  and  always  ready  to  see 
the  preacher,  and  give  him  a  strict  account  of  each  one. 
Thus,  by  the  aid  of  these  functionaries,  whom  Southey  com- 
pares to  non-commissioned  officers  in  the  army,  the  preacher 
is  enabled  to  learn  the  condition  of  his  church  at  once, 
though  a  stranger,  and  exercise  pastoral  care  that  would  be 
utterly  impracticable  without  them.     They  are  often,  as  this 
same  writer  humorously  "remarks,  "  tax-gatherers,"  and  take 
weekly  collections,  and  pay  them  to  the  stewards ;  in  view  of 
which  he  represents  our  "  spiritual  policy  "    as   "  perfect." 
This  sounds  better  coming  from  an  enemy  than  from  a  friend. 
However,  the  classes  usually  consist  of  from  twelve  to  thirty 
persons,  located  contiguously  to  each  other  and  to  the  place 
of  meeting,  if  practicable,  and  assemble  once  a  week,  either 
in  a  class-room  prepared  for  the  purpose,  or  in  private  houses, 
and  the  presence  or  absence  of  each  is  noted  in  a  book.     If 
any  are  sick,  or  fail  to  attend  for  other  cause,  the  leader 
is  expected  to  visit  them,  and  advise,  admonish,  encourage 
and  pray  with  them,  as  their  circumstances  require.    Bishops 
Coke  and  Asbury  give  the  office  its  proper  character.     They 
say :    "  The   revival   of  the  Work  of  God  does,   perhaps, 
depend  as  much  upon  the  whole  body  of  the  leaders  as  it 
does   upon  the   whole   body  of  the  preachers.       We   have 
almost  constantly  observed,  that  when  a  leader  is  dull,  or 
careless,  or  inactive,  the  class  is,  in  general,  languid ;  but, 
on  the  contrary,  when  the  leader  is  much  alive  to  God,  and 
faithful  in  his  office,  the  class  is  also,  in  general,  lively  and 
spiritual.      Every  leader  is,  in  some  degree,  a  gospel  minis- 
ter.    Our  leaders,  under  God,  are  the  sinews  of  our  society, 


GOVERNMENT   OF  THE  M.    E.   CHURCH.  311 

and  our  revivals  will  erer,  in  a  great  measure,  rise  or  fall 
with  them." 

With  this  view  of  the  office,  who  can  fail  to  see  its  admir- 
able adaptation  to  our  itinerant  system  ?  It  is  an  indispen- 
sable adjunct,  without  which  the  system  would  be  essentially 
defective.  And,  exercised  with  fidelity,  it  furnishes  a  com- 
plete refutation  of  some  of  the  strongest  objections  urged 
against  our  itinerancy  ;  for,  after  all,  though  our  ministry  is 
itinerant,  we  have  a  settled  pastorate. 

But  leaders  should  be  men  of  sound,  fervent,  and  enlight- 
ened piety.  Without  this  sacred  endowment,  they  cannot 
properly  appreciate  their  high  responsibilities,  or  discharge 
them  successfully.  They  may,  indeed,  go  through  with  the 
form,  but,  alas !  it  will  be  a  spiritless  operation.  They  must 
feel  the  "  blessedness,"  before  they  can  speak  of  it  with  be- 
coming interest  and  power.  And,  besides,  they  are  to  be 
examples  to  their  flock,  — not  only  to  teach  and  exhort,  but 
to  furnish  the  model  in  their  own  experience  and  practice, 
both  in  religious  meetings  and  before  the  world.  We  have 
been  mortified  and  afflicted  many  times  by  the  bad  example 
of  class  leaders  in  our  prayer  meetings  and  love  feasts ;  and, 
indeed,  on  other  occasions.  If  these  functionaries  neglect 
their  duty,  what  may  we  expect  of  their  class  members. 
Piety,  profound,  burning  piety,  is  indispensable  to  their 
efficiency. 

Stewards  are  another  class  of  officers  connected  with  each 
circuit  and  station,  whose  principal  business  is  to  provide  the 
elements  for  the  Lord's  Supper,  and  attend  to  the  finances 
of  the  church,  particularly  the  current  expenses,  and  contri- 
butions for  the  poor.  But,  as  they  are  supposed  to  be  men 
of  solid  piety  and  sound  judgment,  and  as  their  pecuniary 
duties  require  them  to  be  considerably  acquainted  in  the 
society,  they  are  a  sort  of  advisory  comnittee  to  the  preach. 


312  COMPENDIUM   OP   METHODISM. 

ers,  to  inform  them  of  cases  of  sickness  and  disorderly  col 
duct,  to  suggest  what  they  think  wrong  in  them,  and  counsel 
them  when  asked  in  reference  to  various  questions  of  admin 
istration.  They  are  nominated  by  the  preacher  in  charge, 
and  elected  by  the  Quarterly  Conference,  to  which  body  they 
are  accountable  for  the  faithful  performance  of  their  duties. 
The  number  connected  with  each  charge  varies  from  three  to 
seven,  according  to  the  difficulties  of  the  business,  and  the 
supply  of  suitable  candidates. 

Trustees  are  a  useful  class  of  local  officers,  to  whom  is 
entrusted  our  church   property,  particularly   our   meeting- 
houses   and    parsonages.      They    generally  number  from 
five  to  nine,  and  are  incorporated  with  full  powers  to  hold  a 
certain  amount  of  property  for  the  use  of  the  church  to 
which  they  belong,  according  to  our  discipline  and  usages. 
They  are  responsible  to  the  Quarterly  Conference,  and  are 
required  to  make  an  annual  report  of  their  doings.     They 
are  bound,  also,  by  the  laws  of  the  State  where  they  live, 
to  hold  whatever  property  is  committed  to  them,  agreeably 
to   the  stipulations   of  the   trust.      One   of  these   is,  and 
always  ought  to  be,  that  our  meeting-houses  and  parsonages 
shall  be  for  ever  open  to  the  ministers  of  our  church  duly 
appointed  to  occupy  them.     Otherwise,  a  board  of  trustees 
might  dismiss  their  preachers,  and  appropriate  the  property 
to  the  support  of  opposing  doctrines  and  measures,  leaving 
the  donors  to  seek  accommodation  elsewhere.     This  will  not 
do.     The  founder  of  Methodism  had  sagacity  enough  to  see, 
that    to   invest   trustees  with  discretionary    control   of  our 
meeting-houses,  would  break  down  the  itinerancy  at  once. 
And  he  provided  against  so  fatal  a  contingency  by  restrict- 
ing their  power,  and  requiring  them  to  hold  our  pulpits  open 
to  the  men  and  for  the  purposes  for  which  they  were  made. 
Hence,  if  our  deeds  are  properly  drawn,  and  trustees  under 


GOVERNMENT  OF  THE  M.  E.  CHURCH.       313 

take  to  divert  our  property  to  other  uses,  the  civil  courts 
will  soon  set  them  right  on  a  general  principle  of  law  recog- 
nized in  all  civilized  countries,  viz.,  that  trust  property  must 
be  holdm  for  the  purposes,  and  to  the  uses,  for  which  it  was 
given.  The  experiments  of  recreant  trustees,  and  the  action 
of  the  courts,  both  in  Europe  and  America,  have  placed  this 
matter  in  its  true  light,  and  given  us  entire  confidence  in 
the  inalienableness  of  our  pulpits,  so  long  as  the  church 
wishes  to  occupy  them  according   to   the   design  of  their 

construction. 

This  arrangement  has  occasioned  us  some  little  trouble. 
Our  opponents,  who  have  never  lacked  a  disposition  to  com- 
plain of  us,  have  made  it  the  occasion  of  saying  and  writing 
many  foolish  things  to  our  disadvantage.  For  instance,  they 
have  published,  for  the  thousandth  time,  probably,  that  the 
bishops  own  all  our  meeting-houses,  and  can  do  with  them  as 
they  please.  There  are  tens  of  thousands  in  New  England 
who  believe  this,  and  will,  probably,  carry  the  belief  with 
them  to  their  graves.  They  have  read  it  in  their  religious 
papers,  and  heard  it  from  the  pulpit  and  in  private,  and  "  it 
must  be  true."  They  look  upon  our  bishops  as  enormous 
church-mongers,  having  and  holding  any  quantity  of  meeting- 
houses, for  which  they  never  paid  a  cent,  and  which  they 
may  sell  at  pleasure.  Our  denial  of  it  has  only  given  fresh 
occasion  for  a  re-publication  of  the  old  falsehood,  and, 
therefore,  of  fuller  assurance  of  its  truth,  and  we  see  no 
way  to  correct  the  evil.  However,  the  influence  of  it  is 
not  so  injurious  as  formerly.  New  England  ministers  and 
churches  have  learnt  something  by  experience.  When  they 
had  every  thing  their  own  way,  and  Church  and  State  were 
nearly  allied,  their  mode  of  settling  meeting-houses  did  well 
enough.  But  when  the  absurdities  of  their  theology  came 
under  investigation,  and  drove  some  into  Unitarianism,  and 


311  COMPENDIUM    <9F   METHODISM. 

others  ii.to  Universalism  ;  and  their  societies  ,vere  divided, 
and  they  lost  several  hundreds  of  their  meeting-houses,  and 
many  of  their  parsonages  and  parish  funds,  they  began  to 
waki  up  to  the  idea  that  people  sometimes  change  their 
opinions,  and  that  property  holden  subject  to  their  will,  may 
be  used  for  a  very  different  purpose  to-morrow  than  what  is 
contemplated  to-day.  The  result  was  the  adoption  of  a  prin 
ciple  similar  to  our  own ;  since  which  much  less  complaint 
has  been  heard.  They  now  build  meeting-houses  for  a  church 
or  society,  properly  described  and  recognized,  and  define 
the  use  and  purposes  to  which  they  are  to  be  applied,  as  they 
should  do,  and  find  it  the  more  peaceable  and  economical 
way. 

With  slight  variations  to  accommodate  it  to  State  laws, 
our  disciplinary  deed  is  a  very  safe  instrument.     In  build- 
ing free  houses,  for  which  it  was  drawn,  it  will  need  very 
little    alteration   in   any  place.       In   building  proprietors' 
houses,  brethren  sometimes  make  a  different  provision  for 
the  appointment  of  trustees,  but  seldom  in  securing  the  use 
of  the  pulpit  to  the  church.    This  is  indispensable.     If  those 
who  propose  to  build  will  not  so  frame  their  deeds  as  to 
make  this  matter  sure,  our  better  course  is  to  stand  aloof, 
and  have  nothing  to  do  with  it.     Though  it  may  commence 
in  peace,  it  will  end  in  war,  and  in  the  subversion  of  the 
cause  if-  is  intended  to  promote.     The  few  instances  in  which 
societies  have  attempted  to  mend  Methodism  in  this  respect, 
ought  to  be  a  sufficient  warning  to  all  who  come  after,  that 
such  attempts  are  disastrous,  both  to  the  owners  of  the  pews 
and  those  who  occupy  them.     Every  meeting-house  should 
be  secured  to  one  object  or  another.     If  it  be  designed  for 
the  Baptists,  let  it  be  so  stated  in  the  deed.     Their  proper 
title,  as  it  is  known  in  law,  should  be  given.     If  ifc  is  for  our 
church  in  any  particular  place,  let  it  be  so  stated,  and  that  it 


GOVERNMENT   OF  THE   M.   E.    CHURCH.  31.5 

is  to  be  held  for  ever  for  the  worship  of  God,  according  to 
the  discipline  and  usages  of  the  Methodist  Episcopal  Church. 
Then  there  will  be  no  chance  for  misunderstanding ;  and  if 
trustees  should  attempt  to  divert  it,  it  will  not  be  difficult  to 
7"estrain  them. 

But  let  it  be  observed,  this  does  not  imply  ownership  in 
the  bishops  or  Conferences.  Neither  can  sell  the  house,  01 
let  it  for  any  other  purpose,  nor  indeed  for  this  ;  but  they 
can  claim  to  use  it  according  to  our  rules.  If  the  house  be" 
free,  the  ownership  lies  with  the  church  which  erected  it ; 
but  still,  only  as  a  house  of  worship.  They  cannot  sell  it 
any  more  than  the  trustees.  They  have  entered  into  legal 
covenant  with  each  other,  to  appropriate  so  much  money  to 
build  a  house  for  this  purpose.  If  any  get  tired  of  it  he 
can  adopt  another  mode,  but  he  cannot  appropriate  the 
house  to  its  maintenance.  Where  individuals  have  cove- 
nanted to  erect  a  house,  and  take  the  amount  of  their  sub- 
scription in  a  pew  or  in  pews,  the  case  is  a  little  different. 
But  the  fee  of  the  house  is  no  more  in  the  pewholders  than 
it  is  in  the  contributors  where  the  house  is  free.  They  can- 
not sell  it,  or  pervert  it  to  any  other  purpose.  But  they 
may  occupy  the  pews  of  which  they  have  deeds,  or  they  may 
rent,  or  sell  them,  or  make  them  free ;  but  they  can  do 
neither  or  any  thing  else,  only  in  subordination  to  the  objects 
agreed  upon  in  the  outset,  and  incorporated  into  the  deed. 
This  arrangement  protects  minorities  against  the  perversion 
of  their  money  to  uses  they  never  would  agree  to,  prevents 
them  and  their  ministers  from  being  turned  out  of  doors,  and 
obviates  contention,  by  withholding  from  disaffected  and 
apostate  individuals  all  ground  of  hope,  that,  by  any  strata- 
gem,  they  can  alienate  the  property  and  employ  it  to  suit 
their  new,  and  perhaps  impious  ends.    If  this  is  not  both 


316  COMPENDIUM   OF   METHODISM. 

right  and  expedient  we  greatly  mistake.      But,  as  before 
stated,  other  sects  have  come  to  do  the  same  thing. 

Our  Book  Agents  are  two  in  numoer  ;  one  at  New  York, 
and  one  at  Cincinnati,  Ohio,  each  having  an  Assistant,  all 
appointed  by  the  General  Conference.  They  have  our  de- 
nominational book  business  in  charge,  embracing  the  publi- 
cation of  Sabbath  School,  and  general  books  and  tracts,  and 
our  various  periodicals.  They  are,  of  course,  responsible  to 
the  body  from  which  they  received  their  appointment ;  which 
body  is  represented,  during  the  intervals  of  its  sessions,  by  a 
large  and  respectable  Book  Committee,  who  supervise  their 
doings,  and  decide  all  questions  necessary  to  the  security 
and  success  of  the  concern. 

The  Editors  of  our  books  and  periodicals  are  also  ap- 
pointed by  the  General  Conference,  and  are  responsible  to 
that  body  for  their  official  conduct.  They,  too,  come  under 
the  supervision  of  the  Book  Committee,  who  have  power  to 
suspend  them,  as  well  as  the  agents,  if  they  judge  it  neces 
sary  for  the  interests  of  the  church  and  the  concern. 

The  other  officer  alluded  to  is  our  Missionary  Secretary. 
His  duties  relate  exclusively  to  our  missionary  work,  in  rela- 
tion to  which  he  is  a  sort  of  general  agent.  He,  edits  "  The 
Missionary  Advocate  ;"  receives  reports  from  the  missionaries 
and  lays  them  before  the  Board,  with  such  suggestions  and 
advice  as  the  cause  seems  to  demand.  He  plans  for  the  col- 
lections and  appropriations ;  travels  over  the  country,  preach- 
ing and  holding  missionary  meetings ;  and,  like  a  general  in 
his  army,  surveys  the  whole  field,  marks  its  susceptibilities, 
weaknesses,  and  wants,  and  then  exerts  himself  in  all  reason- 
able and  energetic  ways  to  improve  his  observation  to  push 
the  cause  to  its  desirable  achievements.  He  is  to  the  mis- 
sionary cause,  what  the  editor  of  our  Sabbath  School  works 


GOVERNMENT  OP  THE  M  E.  CHURCH.       317 

is  to  the  Sabbath  School  interests ;  with  this  difference,  he  is 
less  confined;  and  may  render  important  service  in  extend- 
ing the  kingdom  of  Christ  in  the  earth.  It  is  a  glorious  field 
of  effort,  requiring  wisdom  in  counsel,  as  well  as  eloquence  in 
speech,  and  by  no  means  an  easy  station  to  fill. 

Thus  our  church  is  marshalled :  the  secretary  looking 
after  the  heathen, — the  Sabbath  School  editor  after  the  child- 
ren,—  the  agents,  and  other  editors,  after  both,  in  connec- 
tion with  the  general  intelligence,  defence,  and  purity  of  the 
whole  church,  —  the  trustees  taking  care  of  our  churches 
and  parsonages,  —  the  stewards  attending  to  our  current 
expenses,  —  the  leaders  to  the  spiritual  welfare  of  their 
classes,  —  the  preachers  watching  over  their  flocks,  —  the 
presiding  elders  superintending  both  preachers  and  people  in 
their  districts,  with  all  the  other  interests  of  the  cause, —  and 
the  bishops  overseeing  the  whole. 

But  the  reader  will  have  an  imperfect  view  of  our  gov- 
ernment, however  closely  he  may  study  this  picture,  unless 
he  looks  also  at  our  judicatories.     There  are  two  points  to 
be  considered  in  criticizing  a  system  of  government,  viz.,  its 
safety  and  efficiency.     A  government  may  be  so  safe, —  that 
is,  so  guarded,  —  as  not  to  be  efficient ;  or  it  may  be  so  effi- 
cient and  powerful,  as  not  to  be  safe.     The  best  system  is 
that  in  which  the  safety  and  efficiency  are  about  equally 
balanced.     Power  too  diffused  is  useless  ;  too  condensed  it  is 
dangerous.     It  is  therefore  that  communities,  having   the 
right  of  self-government,  clothe  an   individual,  or  a  small 
number  of  individuals,   with   all  their  own  executive    and 
judicial  power.     This  renders  the  authority  of  the  whole 
community  available  to  meet  every  emergency,  and  hence 
promotes  security.     But  lest  the  individual,  or  individuals, 
thus  endowed  should  prove  recreant,  and  oppress  their  con- 
stituents, they  limit  their  authority,  and  hold  certain  checks 


318  COMPENDIUM   OF   METHODISM. 

upon  them  for  their  own  safety.  Thus  the  Crown  ot 
England  is  limited  by  the  Houses  of  Lords  and  Commons, 
and  the  President  of  the  United  States  by  the  Constitution 
and  Congress. 

From  what  has  been  said,  it  will  be  perceived  that  the 
offices  recognized  in  the  Methodist  Episcopal  Church  involve 
considerable  authority.  A  brief  reference  to  our  judicato- 
ries will  show,  in  part,  how  that  authority  is  guarded. 

The  highest  is  that  of  the  General  Conference.  This 
body  meets  once  in  four  years,  and  is  composed  of  one  dele- 
gate for  every  twenty-one  members  of  each  Annual  Confer- 
ence. Though  it  is  presided  over  by  the  bishops,  it  is  above 
them,  and  makes  and  unmakes  them,  under  the  provisions  of 
its  own  constitution,  which  is  not  easily  altered.  It  is  the 
only  rule-making,  or  legislative  body,  of  the  church,  and 
ordains  such  alterations  in  our  discipline,  from  time  to  time, 
as  experience  shows  to  be  necessary.  But  it  is  not  without 
limit.  1.  It  cannot  revoke  or  alter  any  of  our  articles  of 
religion,  or  establish  any  new  standard  of  doctrine ;  nor  is 
there  any  power  in  the  church  to  do  it.  2.  It  cannot  allow 
of  more  than  one  representative  to  every  fourteen  members 
of  each  Annual  Conference,  nor  less  than  one  to  every 
thirty,  except  in  case  of  a  fraction  of  two-thirds  of  the  num- 
ber fixed  as  the  ratio  of  representation,  when  the  Confei 
ences  shall  be  entitled  to  an  additional  delegate,  and  except, 
too,  that  no  Conference,  however  small,  shall  be  deprived  of 
the  privilege  of  two  delegates.  3.  It  cannot  destroy  oar 
episcopacy,  nor  the  plan  of  its  general  superintendency. 
4.  Nor  can  it  revoke  or  change  our  gene:ral  rules.  5.  Nor 
do  away  the  privileges  of  our  ministers  or  preachers  of  trial 
by  a  committee,  and  of  an  appeal ;  or  the  privileges  of  our 
members  of  trial  before  the  society,  oi  by  a  committee,  and 
of  an  appeal.     6    It  is  also  limited  in  the  appropriation  of 


GOVERNMENT   OP  THE  M.   E.   CHURCH.  319 

the  produce  of  the  Book  Concern  and  Charteied  Fund; 
But  any  of  these  restrictions,  except  the  first,  may  be  modi 
fied  by  a  vote  of  two-thirds  of  the  General  Conference,  pro- 
vided it  be  recommended  or  concurred  in  by  three-fourths  of 
all  the  members  of  the  several  Annual  Conferences,  who 
shall  be  present  when  the  subject  is  considered  in  their 
respective  Conferences,  and  vote. 

This  is  also  a  judicial  body.  It  takes  original  cognizance 
of  the  bishops,  and  is  authorized  to  expel  them  for  improper 
conduct,  and  receives  and  settles  appeals  from  their  decision 
on  law  questions,  and  from  the  action  of  the  Annual  Confer- 
ences, in  the  trial  and  conviction  of  any  of  their  members. 
Besides,  it  reviews  the  records  of  the.  said  Conferences,  and 
proscribes  any  action  it  shall  deem  unconstitutional. 

It  is,  indeed,  the  great  wheel  of  the  connection,  and  gives 
motion,  direction  and  stability  to  all  the  others.  Consider- 
ing that  it  appoints  and  controls  the  bishops,  and  our  other 
general  functionaries,  it  may  be  said  to  possess  important 
executive  powers  also.  But  its  powers  are  none  too  extended 
to  be  effective,  or  too  loosely  guarded  to  be  safe. 

Our  Annual  Conferences  come  next  in  order.  These 
assemble,  as  their  title  indicates,  every  year,  and  are  com- 
posed of  all  the  travelling  preachers  who  are  in  full  connec- 
tion within  certain  geographical  limits.  The  number  of 
these  bodies  is,  at  present,  thirty-one,  and  in  rights,  privi- 
leges, and  duties,  they  all  stand  on  a  par,  and  are  subject  to 
the  same  regulations,  and  to  the  superintendency  of  the 
same  bishops.  They  have  no  legislative  authority  whatever. 
Their  official  work  is  judicial  and  executive.  It  is  indicated 
by  the  following  inquiries,  which  are  introduced  by  the 
president  as  here  recorded.  1.  What  preachers  are  admit 
ted  on  trial?  2.  Who  remain  on  trial  ?  Upon  this  question 
being  asked,  the  list  of  those  who  have  been  on  trial  one 


320  COMPENDIUM    OF    METHODISM. 

year  or  more  (for  sometimes  they  are  kept  on  trial  three  or 
four  years)  is  called,  and  their  character  and  prospects  are 
reported  by  their  presiding  elder,  and  others ;  and  if  they 
are  succeeding,  they  are  continued  ;  if  not,  they  are  dropped. 
3.  Who  are  admitted  into  full  connection?     4.  Who  are  the 
deacons  ?     5.  Who  have  been  elected  and  ordained  elders 
this  year?      6.  Who  have  located  this  year?     Every  trav- 
elling preacher  can  locate,  and  thus  leave  the  Conference 
when    he   pleases.       7     Who   are   the    supernumeraries? 
That  is,  who  are  so  far  worn  out  in  the  itinerant  work,  as  to 
be  unable  to  do  full  service  ?     8.  Who  are  the  superannu- 
ated preachers  ?  or,  the  preachers  who  are  so  infirm  as  to  be 
unable  to  preach  at  all.     9.  Who  have   been  expelled  from 
the  connection  this  year  ?     10.  Are  all  the  preachers  blame- 
less in  life  and  conversation  ?    To  answer  this  intelligently,  a 
thorough  examination  of  each  member  is  had  in  the  presence 
of  the  Conference.    11.  Who  have  died  this  year?   12.  What 
numbers   are   in   society?     This   brings  out  a  numerical 
report  from  all  the  preachers  in  charge,  which  answers  the 
question.     13.  What  amounts  are  necessary  for  the  support 
of  superannuated  preachers,  and  the  widows  and  orphans  of 
preachers,  and  to  make  up  the  deficiencies  of  those  who 
have  not  obtained  their  regular  allowance  on  the  circuits  ? 
This  involves  the  report  of  our  estimated  salaries,  and  the 
amount  paid  on  them.     14.  What  has  been  collected  on  the 
foregoing  amounts,  and  how  has  it  been  applied  ?      This 
brings  out  our  stewards'  reports,  and  the  amoun*  of  our  col- 
lections  in  each  society  for  these  objects.     15.  What  has 
been   contributed   for    the    support  of  missions,  &c.    &c.  ? 
This   secures    a   report   of   all    our   benevolent  operations'. 
16.  Where  are  the  preachers  stationed  this  year  ?     This  is 
answered  by  the  bishop,  after  all  the  other  business  is  done 
17    Where  and  when  shall  our  next  Conference  be  held' 


GOVERNMENT   OF  THE   M.  E.   CHURCH.  321 

The  place  is  settled  by  the  Conference,  —  the  time  by  the 

president. 

To  these  items  of  regular  business  the  Conferences  fre- 
quently add  others,  by  mutual  consent.  Thus,  they  discuss 
temperance,  peace,  moral  reform,  slavery,  and  other  great 
questions,  and  send  forth  their  manifestos  to  the  world,  as 
they  judge  right  and  expedient. 

In  their  judicial  capacity,  they  receive  and  try  complaints 
preferred  against  any  of  their  members,  and  reprove,  sus- 
pend, and  expel  them,  as  the  nature  of  the  case  requires. 
They  also  try  appeals,  made  by  local  preachers,  from  the 
decision  of  Quarterly  Conferences  by  which  they  have  been 
impeached.  And  it  is  proper  to  observe  that  the  members 
of  the  Conference  are  liable  to  arraignment,  not  only  on 
moral  and  religious  grounds,  but  on  account  of  their  admin- 
istration of  discipline ;  and  that,  too,  by  any  person  who  may 
be  aggrieved  with  their  conduct. 

Quarterly  Conferences  are  holden  quarterly  by  the  presid- 
ing elders,  in  each  circuit  or  station  in  their  respective 
districts.  They  are  composed  of  all  the  travelling  and 
local  preachers,  exhorters,  stewards,  and  leaders  of  the 
circuit.  They  have  the  exclusive  authority  to  license  men 
to  preach,  but  are  not  permitted  to  do  so  unless  they  come 
recommended  by  the  society  to  which  they  belong,  or  by  a 
leaders'  meeting.  Then,  after  due  examination  on  the 
subjects  }f  doctrines  and  discipline,  they  can  give  the 
license,  if  they  see  cause,  and  recommend  a  local  preacher 
to  the  Annual  Conference,  to  be  ordained  or  admitted  to  the 
travelling  connection,  or  both. 

They  also  receive  and  try  complaints  preferred  against 

local  preachers,  and  appeals  of  laymen  from  the  action  of  a 

society  by  which  they  have  been  impeached.     Besides,  they 

appoint  the  stewards,  and  hold  them  to  account  for  their 

21 


322  COMPENDIUM   OF  METHODISM. 

doings,  have  an  oversight  of  the  trustees  and  Sabbath  Scnoois 
and,  indeed,  of  all  the  interests  of  the  society. 

To  these  we  may  add  what  are  known  by  the  name  01 
Leaders'  or  Board  Meetings,  usually  composed  of  the 
preacher  in  charge  and  the  leaders  and  stewards  of  his 
society.  These  are  held  frequently,  and  take  cognizance  of 
every  thing  pertaining  to  the  temporal  and  spiritual  interests 
of  the  society  with  which  they  are  connected.  And,  gen 
erally,  as  is  this  body,  so  is  the  society.  Being  usually 
composed  of  a  number  of  the  most  intelligent  and  influential 
men  of  the  church,  it  operates  as  a  balance  wheel,  and  regu- 
lates the  whole  body.  Stewards  and  trustees  hold  occasional 
meetings  by  themselves,  but  these  are  only  for  the  more 
convenient  performance  of  their  respective  duties. 

Thus,  our  highest  officers  are  under  law,  and  our  law- 
makers under  a  constitution  they  may  not  infringe.  Each 
man  is  clothed  with  power  equal  to  the  work  assigned  him  ; 
but  is  bound  to  exercise  it  by  specific  rules,  and  with  refer- 
ence to  a  given  purpose,  and  may  be  called  to  a  strict 
account  if  he  does  not.  But  as  the  peculiar  advantages  of 
this  system  are  to  be  considered  in  another  place,  we  will 
not  enlarge  upor  the  subject  here. 


CHAPTER  III. 

METHODIST  EPISCOPACY,  BOTH   SCRIPTURAL   AND   WESLEYAN. 

From  the  two  preceding  chapters,  the  uninitiated  will  be 
able  to  form  something  of  a  correct  idea  of  our  government, 
and  the  points  of  difference  between  it  and  the  other  sys 
terns.  He  will,  therefore,  be  able  to  appreciate  the  objec- 
tions and  arguments  which  have  been  urged  against  particu 
lar  parts  of  it,  and  what  we  are  about  to  say  in  its  defence. 
Among  the  most  ancient  objections,  and  one  which  is  quite 
formidable  in  certain  communities,  is,  that  our  episcopacy  is 
not  valid ;  in  other  words,  that  our  bishops  are  no  bishops, 
and  consequently  we  have  no  valid  ministry  or  church.  The 
argument  in  support  of  this  sweeping  allegation  is,  in  sub- 
stance, as  follows :  To  be  a  scriptural  bishop,  one  must 
have  received  his  ordination  in  a  direct  and  uninterrupted 
line  of  succession  from  the  apostles  :  but  Methodist  bishops 
have  not  thus  received  their  ordination;  therefore,  Meth- 
odist bishops  are  not  scriptural  bishops. 

This  argument,  it  will  be  perceived,  is  based  upon  the 
fiction  of  uninterrupted  succession,  which  is  too  fanciful  to 
merit  sober  treatment.  When  we  consider  the  divisions  that 
early  occurred  in  the  church ;  that  various  and  conflicting 
claims  to  supremacy  were  pressed  to  the  greatest  extremes  ; 
that  during  the  Bark  Ages,  embracing  more  than  a  thou- 
sand years,  the  church  was  sunk  in  the  deepest  ignorance 
and  corruption,  so  that  it  is  exceedingly  doubtful  whether 

323 


324  COMPENDIUM    OF   METHODISM. 

there  was  a  valid  bishop  on  earth,  it  is  manifest  that  such  a 
succession  could  not  have  been  maintained  without  one  con- 
tinued miracle.     But  could  it  be  proved,  it  would  not  estab- 
lish its  validity,  since  many  of  the  popes,  each  of  whom  is 
assumed  to  be  a  link  in  the  chain,  are  known  to  have  been 
so  basely  profligate,  and  utterly  unworthy  of  the  titles  they 
bore,  that,  had  they  received  a  genuine  ordination,  they  were 
not  in  a  condition  to  transmit  it  to  others.     This  is  not  the 
writer's  opinion,  only ;  it  is  the  sentiments  of  wise  and  pious 
Episcopalians,  who  have  something  more  than  a  mere  succes- 
sion to  rely  on  for  their  authority. 

Bishop  Hoadly  says,  "  I  am  fully  satisfied  that,  till  a  con- 
summate stupidity  can  be  happily  established  and  universally 
spread  over  the  land,  there  is  nothing  that  tends  so  much  to 
destroy  all  due  respect  to  the  clergy,  as  the  demand  of  more 
than  can  be  due  them ;  and  nothing  has  so  effectually  thrown 
contempt  upon  a  regular  succession  of  the  ministry,  as  the 
calling  no  succession  regular  but  what  was  uninterrupted ; 
and  the  making  the  eternal  salvation  of  Christians  to  depend 
upon   that   uninterrupted    succession,   of   which   the   most 
learned  must  have  the  least  assurance,  and  the  unlearned 
can  have  no  notion,  but  through  ignorance  avid  credulity." 
Eusebius  was  one  of  the  earliest  historians,  and  in  attempt 
ing  to  trace  the  succession,  declared  it  to  be  "a  matter  of 
much  doubt,  —  that  he  had  but  slight  authority  to  depend 
on  respecting  the  definite  fields  of  the  apostles,  if  they  had 
any,  and  that  was  mere  report:'     Who   their   successor* 
were,  he  says,  it  "  is  no  easy  thing  to  tell."     Hence,  says 
Bishop  Stillingfleet,  "  If  the  successors  of  the  apostles  by 
the  confession  of  Eusebius  are  not  certainly  to  be  discovered, 
then  what  becomes  of  that  unquestionable  line  of  succession 
of  the  bishops  of  the  several  churches,  and  the  large  dia- 
grams made  of  the  apostolical  churches,  with  every  one's 


METHODIST   EPISCOPACY. 


325 


name  set  down  in  his  order  ? "  Other  bishops  nave  seen 
the  folly  of  these  pretensions,  and  repudiated  them,  but  we 
have  not  room  to  quote  their  words.  Nor  is  it  necessary. 
The  facts  that  the  least  deviation  is  allowed  to  make  a  breach 
in  the  imaginary  chain ;  that  there  have  been  two,  and  even 
three  popes  at  the  same  time,  excommunicating  and  denounc- 
ing each  other,  — that  some  of  them  were  officially  declared 
to  be  schismatics,  Arians,  magicians,  and  heretics,  and  that 
the  succession,  if  there  be  any  such  thing,  has  come  down 
through  these  very  men,  seems  to  be  sufficient  to  brand  it  as 
a  miserable  fabrication. 

And  still  there  are  other  objections  to  it,  not  less  formid 
able.    It  attributes  a  virtue  to  mere  ceremonies,  that  they 
do  not  possess.     "  Christianity  has  its  rights,  simple,  and 
hallowed,  but  teaches  them  with  a  latitude,  in  respect  to 
their  mode,  which  shows  that  their  spirit,  not  their  letter, 
constitutes  their  importance.     The  genius  of  Christianity  is 
spiritual,  not  formal.     This  tenacity  for  modes  destroys  its 
spirituality ;   it  is  the  source  of  Puseyism,  and  the  infinite 
corruptions  of  Popery.     The  doctrine  of  a  special  mysterious 
virtue  inherent  in  the  acts  of  a  man,  because  of  a  specific 
mode  of  appointment  to  his  office,  is  but  a  step  from  the  doc- 
trine that  he  imparts  a  special  virtue  to  the  sacraments,  by 
which,  independently  of  the  moral  temper  of  the  recipient, 
they  save  his  soul ;  a  religion  of  forms  without  morals  — 
transubstantiation  —  the   adoration   of    the   host  —  implicit 
reliance  on  the  mediation  of  the   priest  —  and   numerous 
other  delusions   follow   in    the   train."  —  Stevens'  Church 
Polity,  p.  74. 

To  say  nothing  of  the  uncharitableness  of  a  doctrine  that 
unchurches  the  Christian  world,  and  leaves  them  to  hope 
only  in  the  uncovenanted  mercies  of  God,  our  final  remark 
is,  that  it  is  not  supported  by  one  single  passage  of  Scripture, 


326  COMPENDIUM  OF  METHODISM. 

which  is  equivalent  to  the  most  positive  declaration  against 
it.  If  the  doctrine  be  true  and  important,  as  assumed, 
surely  there  is  nothing  Christ  and  the  apostles  would  have 
taught  sooner,  or  more  explicitly.  It  is,  therefore,  false,  or 
those  teachers  sent  from  God  were  recreant  to  their  high 
calling. 

We  accord  with  a  writer  in  the  Edinburg  Review,  who 
says :  "  Whether  we  consider  the  palpable  absurdity  of  this 
doctrine,  its  utter  destitution  of  historical  evidence,  or  the 
outrage  it  implies  on  all  Christian  charity,  it  is  equally  re- 
volting. The  arguments  against  it  are  infinite ;  the  evidence 
for  it  absolutely  nothing.  It  rests  not  upon  one  doubtful 
assumption,  but  upon  fifty.  First,  the  very  basis  upon 
which  it  rests  —  the  claim  of  episcopacy  itself  to  be  of  apos- 
tolic origin — has  been  most  fiercely  disputed  by  men  of  equal 
erudition  and  acuteness,  and,  so  far  as  can  be  judged,  of 
equal  integrity  and  piety. 

"  Again,  who  can  certify  that  this  gift  has  been  incor- 
ruptibly  transmitted  through  the  impurities,  heresies  and 
ignorance  of  the  Dark  Ages  ?  Is  there  nothing  that  can 
invalidate  orders  ?  The  chances  are  infinite  that  there  have 
been  flaws  somewhere  or  other  in  the  long  chain  of  succes- 
sion ;  and  as  no  one  knows  where  the  fatal  breach  may  have 
been,  it  is  sufficient  to  spread  universal  panic  through  the 
whole  church.  What  bishop  can  be  sure  that  he  and  his 
predecessors  in  the  same  line,  have  always  been  duly  conse- 
crated ?  or  what  presbyter,  that  he  was  ordained  by  a  bishop 
who  had  a  right  to  ordain  ?  But  the  difficulties  do  not  end 
here.  It  is  asked,  how  a  man,  who  is  no  true  Christian,  can 
be  a  Christian  minister  ?  how  he,  who  is  not  even  a  disciple 
of  Christ,  can  be  a  genuine  successor  of  the  apostles  ?" 

How  Episcopalians  can  make  up  their  minds  to  criticize 
their  more  successful  neighbors,  on  a  point  upon  which  they 


METHODIST  EPISCOPACY.  327 

are  so  much  exposed  themselves,  is  unaccountable.  Yet 
they  do  it,  and  urge  their  silly  pretensions  with  an  air  of 
self-security  that  is  hardly  paralleled.  Such  an  example  of 
boasting  weakness  is  not  upon  record,  unless  it  may  be 
found  in  some  of  the  adventures  of  the  knight  of  La  Mancha, 
in  the  assumption  of  the  prince  of  darkness  when  he  at- 
tempted to  purchase  the  homage  of  Christ,  or  in  the  lordly 
dictation  of  the  maniac,  when  he  fancies  himself  some  extra- 
ordinary personage.  If  we  were  in  their  confidence,  we 
should  suggest  that  they  "examine  themselves."  When 
they  can  satisfy  the  world  that  a  lay  woman  is  the  legitimate 
head  of  the  church,  and  explain  the  power  of  national  lines  to 
extinguish  episcopal  orders ;  in  other  words,  how  their 
bishops  are  out  of  the  succession  the  minute  they  touch 
English  soil,  and  enlighten  the  community  on  other  similar 
questions,  their  pretensions  will  appear  to  better  advantage. 
The  term  bishop,  {episkopos,^)  signifies  an  overseer,  or 
one  who  has  the  direction  of  any  thing.  It  is  employed  in 
the  Scriptures  to  designate  pastors  of  churches ;  as  in  Acts 
xx.  28,  and  several  other  places.  Christ  is  called  the 
"Bishop  of  our  souls."  As  used  by  the  apostles,  in  refer- 
ence to  pastors,  it  signifies  the  same  as  presbyter  or  elder, 
and  the  terms  are  applied  to  the  same  men,  and  the  same 
office.  When  St.  Paul  came  to  Miletus,  "  he  sent  to  Ephe- 
sus  and  called  the  elders  (presbuteroi)  of  the  church,  and 
charged  them,  Take  heed  to  all  the  flock,  over  the  which 
the  Holy  Ghost  hath  made  you  overseers,"  (episkopous.) 
St.  Peter  says,  "  The  elders,  (presbuterous,)  which  are 
among  you,  I  exhort,  feed  the  flock  of  God  which  is  among 
you,  taking  the  oversight  (episkopountes)  thereof.  And 
says  Paul  to  Titus,  "  For  this  cause  I  left  thee  in  Crete, 
that  thou  should  set  in  order  the  things  that  are  wanting, 
and  ordain  elders,  (presbuterous,)  in  every  city,"  provided 


328  COMPENDIUM  OF  METHODISM. 

he  should  find  any  suitable.  "  For,"  says  he,  "  a  bishop 
(episkopon)  must  be  blameless,"  &c,  showing  that  bishop 
and  elder  mean  the  same  thing. 

The  testimony  of  the  fathers  sustains  this  view  of  the 
subject  beyond  a  doubt.  They  knew  no  difference  in  the 
meaning  of  the  terms.  Clement,  Polycarp,  Justin  Martyr, 
Ireneas,  and  others,  used  the  terms  interchangeably,  and 
avowed  this  to  be  their  legitimate  import.  Those  who  wish 
to  consult  them  further  are  referred  to  Bang's  Original 
Church,  and  Coleman'1 s  Primitive  Church. 

Neale  says  of  the  reformers,  under  King  Edward,  that 
they  "  believed  but  two  orders  of  church  men  in  Scripture, 
bishops  and  deacons ;   and,  consequently,  that  bishops  and 
priests   were  but   different  ranks  or  degrees   of  the  same 
order."     Therefore,  "  they  gave  the  right  hand  of  fellow- 
ship to  foreign  churches,  and  to  ministers  who  had  not  been 
crdained  by  bishops."     In  a  work  prepared  by  Cranmer, 
Latimer,  and  eight  other  bishops,  at  the  command  of  the 
King,  it  is  affirmed,  that  in  the  New  Testament,  there  is  no 
mention  made  of  any  degrees  or  orders,  but  only  of  deacons 
and  of  priests,  or  bishops."      This  was  the  prevailing  doc- 
trine,  then,  but  times  and  plans  have  altered.     In  a  work 
called  "  The  Necessary  Erudition  of  a  Christian  Man,"  ap- 
proved by  parliament  in  1715,  the  King  says,  in  his  preface, 
"  that  priests   [or  presbyters]    and  bishops  are,  by  God's 
law,  one  and  the  same,  and  that  the  powers  of  ordination 
and  excommunication  belong  equally  to  both."     Lord  King, 
Archbishop  Usher,  Bishop  Stillingfleet,  and  others,  attest  to 
the  same,  particularly  that  the  power  of  ordination  lays  with 
the  presbyters,  and  that  they  did  ordain. 

Stillingfleet  says,  "In  the  primitive  church  the  presby- 
ters either  did  or  might  ordain  others  to  the  same  authority 
with  themselves  ;    because  the  intrinsical  power  of  order  is 


METHODIST   EPISCOPACY.  329 

equal  in  them,  and  in  those  who  were  afterward  governors 
over  presbyters.  And  the  allocation  of  orders  doth  come 
from  the  power  of  order,  and  not  merely  from  the  power  of 
jurisdiction.  It  being  likewise  fully  acknowledged  by  the 
schoolmen  that  bishops  are  not  superior  to  presbyters  as  to 
the  power  of  order." 

"  The  terms  bishop  and  presbyter,"  says  Dr.  Mason,  "  m 
their  application  to  the  first  class  of  officers,  are  perfectly 
convertible ;  the  one  pointing  out  the  very  same  class  of 
ruler  with  the  other,  is  as  evident  as  the  sun  shining,  in  his 
strength.  Timothy  was  instructed  by  the  apostle  Paul  in  the 
qualities  which  were  to  be  required  in  those  who  desired  the 
office  of  a  bishop.  Paul  and  Barnabas  ordained  presbyters 
in  every  church  which  they  had  founded.  Titus  is  directed 
to  ordain,  in  every  city,  presbyters  who  are  to  be  blameless, 
the  husband  of  one  wife.  And  the  reason  of  so  strict  a 
scrutiny  into  character  is  thus  stated,  for  "  a  bishop  must 
be  blameless."  If  this  does  not  identify  the  bishop  with  the 
presbyter,  in  the  name  of  common  sense  what  can  do  it  ? 
Suppose  a  law,  pointing  out  the  qualifications  of  a  sheriff, 
were  to  say,  "  A  sheriff  must  be  a  man  of  pure  character, 
of  great  activity,  and  resolute  spirit ;  for  it  is  highly  neces- 
sary that  a  governor  be  of  unspotted  reputation,"  &c,  the 
bench  and  the  bar  would  be  rather  puzzled  for  a  construction, 
and  would  be  compelled  to  conclude  either  that  something 
had  been  left  out  in  transcribing  the  law,  or  that  governor 
and  sheriff  meant  the  same  sort  of  officer ;  or  that  their 
honors,  the  legislature,  had  taken  leave  of  their  senses. 

Whence,  then,  it  may  be  asked,  originated  the  distinction 
between  bishops  and  elders?  Writers  have  traced  it  to 
various  sources.  It  seems  to  us  to  have  arisen,  at  first,  from 
different  causes.  One,  probably,  was  a  manifest  distinction 
in  the  endowments  and  circumstances  that  existed  among 


330  COMPENDIUM   OP   METHODISM. 

them.  The  probability  is,  that  they  possessed  the  same 
diversity  of  talent  and  adaptation,  that  is  observed  among 
spiritual  and  holy  ministers  of  the  present  age.  Some  were 
peculiarly  adapted  to  be  "  apostles,  some  prophets,  some 
evangelists,  and  some  pastors  and  teachers."  And  all  were 
necessary  "  for  the  perfecting  of  the  saints,  for  the  work  of 
the  ministry,  for  the  edifying  of  the  body  of  Christ." 

Another  cause  was  the  necessity  of  a  president,  superin- 
tendent, or  leader,  which  all  associations  of  equals  feel,  espe- 
cially when  they  meet  in  conventions,  and  undertake  great 
achievements,  which  require  powerful  executive  skill,  and  en- 
ergy. It  was  a  dictate  of  wisdom  then,  as  now,  to  place  some 
one  or  more  in  command,  to  direct  the  movements  of  the  enter- 
prise, and  see  that  all  parts  of  the  plan  were  carried  into  suc- 
cessful operation.  This  might  have  been  done  by  lot,  or  by 
vote,  or  by  common  consent.  It  sometimes  happens  that  one 
is  providentially  so  distinguished,  that  a  formal  appointment 
from  the  body  would  seem  almost  ridiculous.  The  apostles, 
for  instance,  would  have  shown  themselves  wanting  had 
they  attempted  to  elect  Christ  to  be  their  leader,  because 
he  manifestly  held  that  relation  from  higher  authority.  And 
the  infant  churches,  collected  and  organized  by  St.  Paul, 
wrould  have  indicated  a  want  of  proper  respect  for  him,  had 
they  assumed  to  be  equal  with  him,  and  to  assign  him  his 
field  of  labor  and  jurisdiction.  He  had  begotten  them 
through  the  gospel.  Subsequently,  ambition  and  the  love  of 
power,  contributed,  no  doubt,  to  elevate  the  leading  spirits  of 
the  church,  to  the  depression  of  others.  And  as  piety 
declined,  and  the  church  became  entangled  with  the  state, 
they  were  enabled  to  assume  and  maintain  unwarrantable 
authority ;  and  hence  arose  the  prelatical  episcopacy,  of 
which  the  world  has  had  so  much  reason  to  complain. 

If  one  is  the  pastor  of  a  flock,  and  watches,  guides,  and 


METHODIST   EPISCOPACY.  331 

feeds  it  with  the  bread  of  life,  he  is,  scripturally,  a  bishop, 
whether  his  flock  consist  of  ten  or  ten  thousand,  —  whether 
it  be  limited  to  a  single  village,  or  scattered  over  a  conti- 
nent.    Mr.  Wesley  became  convinced  of  this,   more   than 
thirty  years  before  he  ordained  any  one,  by  reading  Lord 
King's  Account  of  the  Primitive  Church,  when  the  authority 
of  prelatical  episcopacy  stood  in  a  different  light  with  him 
from  what  it  did  before.     Still  he  reverenced  it,  and  would 
not  interfere  with  its  prerogatives  any  further  than  the  inter- 
ests of  souls  required.     But,  having  been  ordained  first  a 
deacon,  and  then  an  elder,  he  regarded  himself  a  bishop  in 
the  proper  sense  of  the  word.     He  was  an  elder,  not  only 
by  ordination,  but  by  virtue  of  his  age  and  experience,  to 
which  the  term  originally  refers.     And  he  was  a  bishop,  not 
merely  by  virtue  of  the  same  ordination,  but  by  reason  of 
having  an  important  charge  of  souls.     Thousands,  yea,  tens 
of  thousands,  looked  to  him  for  spiritual  direction.     Under 
God,  he  was  their  father.     He  had  called  them  by  the  gos- 
pel, and  they  had  run  after   him,  and  looked  to  him  for 
watch-care  and  guidance.     They  knew  no  other,  nor  would 
many  of  them  follow  any  other.  Had  he  forsaken  them,  they 
would,  probably,  have  been  scattered  to   the   winds.      He 
could  not  do  it  without  being  recreant  to  the  high  trusts 
Providence  had  imposed  upon  him.      To  have  turned  them 
over  to  the  English  Church  would  have  been  no  better  than 
placing  a  living  child  in  the  bosom  of  a  dead  mother,  and  in 
many  cases  it  would  have  been  more  like  casting  lambs  into  a 
den  of  wolves.     The  church  was  dead,  and  not  in  a  condition 
to  appreciate  the  views  and  operations  of  Mr.  Wesley,  or  to 
sympathize  with  his  children.     Its  bishops  would  not  ordain 
his  preachers,  nor  its  priests  administer  the  sacraments  to 
his  numerous  people ,     Indeed,  they  repelled  them  from  the 
Lord's  table  for  no  other  reason   than   that  they   were 


332  COMPENDIUM   01'   METHODISM. 

qualified  to  approach  it  properly.  They  repelled  him,  also, 
and  otherwise  treated  him  so  unkindly,  that  we  have 
wondered  at  his  patience. 

We  say,  therefore,  that  he  was  a  bishop,  not  only  in  min 
isterial  order,  but  in  jurisdiction,  —  a  bishop  of  two  hemi- 
spheres, made  such  by  Almighty  God,  who  called  him,  by 
the  Holy  Ghost,  to  the  office  and  work  of  the  ministry,  and 
called  hundreds  and  thousands  to  follow  him  as  their  spiritual 
guide.  Hence  he  was  under  obligation  to  watch  over  these 
souls,  and  supply  them  with  the  means  of  grace  to  the  extent 
of  his  ability.  Not  only  to  send  them  pastors  and  teachers, 
bnt  such  as  were  endowed  to  administer  the  whole  gospel, 
its  sacraments  as  well  as  its  precepts  and  promises.  This  he 
tried  to  do  for  many  years,  without  exercising  the  ordaining 
prerogative  which  he  believed  to  be  vested  in  himself,  as 
much  as  in  any  other  man  in  England,  jure  divino,  to  avoid 
creating  unneccessary  prejudice,  and  keep  the  farthest 
possible  distance  from  schism.  But  his  followers,  multi- 
plying by  the  thousand,  both  in  Europe  and  America, 
and  becoming  clamorous  for  the  ordinances,  especially  in 
this  country,  he  submitted  to  the  pressing  necessity,  and, 
with  the  aid  of  Mr.  Creighton  and  Dr.  Coke,  both  pres- 
byters of  the  Church  of  England,  he  ordained  Thomas 
Vasey  and  Richard  Whatcoat  elders  or  presbyters,  and 
then  he  ordained  Dr.  Coke  superintendent  of  the  Methodist 
societies  in  America. 

That  he  did  his  duty,  exercised  and  conferred  all  the 
authority  legitimately  involved  in  the  two  offices,  we  cannot 
doubt.  1.  Because  he  and  his  associates  were  regular  pres- 
byters, and  therefore  authorized  to  ordain  others,  as  we  have 
already  shown.  2.  Many  thousands  of  his  followers  were 
destitute  of  the  ordinances.  Their  own  preachers  were  not 
authorized  to  administer  them,  and  of  others  there  were  few. 


METHODIST   EPISCOPACY.  333 

The  Episcopal  Church  had  been  about  broken  up  by  the 
Revolution,  and  they  were,  at  that  very  moment,  seeking 
episcopal  prerogatives  from  English  bishops.  The  Methodist 
societies  were  also  getting  divided  on  this  very  subject. 
They  had  urged  Mr.  Wesley  so  long  to  send  them  ordained 
ministers,  some  were  determined  to  wait  no  longer.  How 
could  he  have  done  less  than  he  did,  and  been  true  to  his 
God  and  his  followers  ?  3.  But  using  the  term  bishop,  as  a 
mark  of  official  distinction  and  jurisdiction,  Mr.-  Wesley,  in 
the  providence  of  God,  was  the  only  bishop  of  the  Methodist 
societies,  and  the  only  man  on  earth  that  was  qualified  to 
provide  them  with  the  ordinances.  What  had  the  prelates 
and  priests  of  the  English  Church  done  for  them,  but  to  per- 
secute and  despise  them  ?  What  had  they  done  for  their 
leader,  but  to  hinder  him  in  his  work  ?  What  right  had  they 
to  ordain  Methodist  superintendents  and  elders  for  America  ? 
Mr.  Wesley  was  their  acknowledged  leader,  and  was 
endowed  to  do  all  for  them  that  was  necessary,  as  really  as 
Moses  was  the  leader  of  the  Israelites  from  bondage.  Not 
to  construct  and  organize  them,  merely,  but  to  furnish  them 
with  all  the  means  of  grace.  4.  But  these  prelates  would 
do  nothing,  had  they  been  authorized.  Mr.  Wesley  had 
desired  them  to  ordain  some  of  his  preachers  for  the  home 
service,  but  they  would  not.  He  knew  how  difficult  the 
Episcopalians  of  this  country  found  it  to  get  a  bishop 
ordained,  and  that  if  he  asked  for  the  ordination  of  a  man 
of  his  selection  to  the  superintendency  of  American  Meth- 
odism, he  should  only  be  delayed  and  spurned.  Besides,  he 
knew  this  country  was  free  from  English  law,  and  open  to 
him  as  to  any  other  man.  5.  He  was  earnestly  solicited  by 
his  followers  to  exercise  his  right  to  ordain,  and  assured 
that  nothing  short  of  this  could  hold  his  societies  toge- 
ther.   What  could  he  have   asked  more  ?     Had  he  still 


334  COMPENDIUM   OF   METHODISM. 

resisted  their  wishes,  he  would  have  shown  himself  more 
careful  of  English  ceremonies  than  of  American  souls.  It 
would  have  been  a  stain  upon  his  theological  and  religious 
character  to  all  generations. 

But  some  will  say,  supposing  it  to  be  true  that  presbyters 
are  authorized  to  ordain  presbyters,  it  does  not  justify  Mr. 
Wesley  in  ordaining  Dr.  Coke  a  bishop,  thus  making  him 
superior  in  office  to  himself.  Episcopalians  think  it  quite 
laughable ;  and  others,  to  avoid  the  reproach,  deny  that  he 
ordained  Dr.  Coke  a  bishop.  But  we  see  no  difficulty  in  the 
case.  Is  it  an  uncommon  thing  for  men  tc  elevate  others 
above  themselves,  and  induct  them  into  their  office  by  ap- 
propriate ceremonies  ?  The  President  of  the  United  States 
is  a  very  high  officer,  yet  he  is  chosen  by  men,  most  of 
whom  never  enjoyed  any  higher  office  than  that  of  a 
voter.  Indeed,  most  offices  in  a  free  country,  are  conferred 
by  those  who  are  far  below  them,  and  may  never  rise  so 
high  as  to  share  their  honor. 

But  how  does  it  appear  that  Mr.  Wesley  made  an  officer 
superior  to  himself  ?  Dr.  Coke  was  a  presbyter  of  the 
Church  of  England  when  the  ceremony  commenced.  In 
this  respect  he  stood  on  a  par  with  Wesley,  and  was  as  well 
qualified  to  ordain.  But  observe,  Mr.  Wesley  does  not  pre- 
tend to  elevate  Dr.  Coke  to  a  higher  order  in  the  ministry. 
He  denies  that  there  is  any  higher.  He  ordained  him 
rather  to  an  office,  —  the  office  of  bishop  or  superintendent 
of  the  Methodist  societies  in  America,  —  and  authorized  him 
to  ordain  elders,  deacons,  and  other  superintendents. 
He  did  not  make  him  an  officer  superior  to  himself,  but  con- 
ferred on  him  a  part  of  his  own  great  authority,  in  a  part 
of  his  own  parish,  "  the  world,"  still  holding  him,  and  the 
people  placed  under  his  episcopal  watch-care,  in  subordina- 
tion to  himself.     In  other  words,  he  appointed  him  to  go 


METHODIST  EPISCOPACY. 


335 


and  do  in  America,  what  his  other  duties  would  not  allow 
himself  to  do,  still  being  the  father  and  governor  of  the 
whole  connection,  as  before.  And  the  propriety  of  his 
ordaining  Dr.  Coke,  instead  of  Dr.  Coke  ordaining  him,  is 
seen  in  the  fact  that  he  was  the  acknowledged  father  of  the 
people  to  be  provided  for,  whereas  Dr.  Coke  was  but  a 
younger  brother.  And  further,  he  had  long  been  desired 
by  them  to  provide  for  their  necessities  in  this  respect. 

The  letter  he  gave  Dr.  Coke,  to  introduce  him  to  his  new 
field,  explains  his  views  and  the  grounds  of  his  authority  in 
the  clearest  manner.     It  is  as  follows  :  — 

"  Bristol,  September  10, 1784. 

"TO  DR.   COKE,  MR.   ASBURY,  AND   OUR    BRETHREN  IN 

NORTH  AMERICA. 

"  By  a  very  uncommon  train  of  providences,  many  of  the 
provinces  of  North  America  are  totally  disjoined  from  their 
mother  country,  and  erected  into  independent  States.  The 
English  Government  has  no  authority  over  them,  either  civil 
or  ecclesiastical,  any  more  than  over  the  States  of  Holland. 
A  civil  authority  is  exercised  over  them,  partly  by  the  Con- 
gress, and  partly  by  the  Provincial  Assemblies.  But  no  one 
either  exercises  or  claims  any  ecclesiastical  authority  at 
all.  In  this  peculiar  situation,  some  thousands  of  the  inhab- 
itants of  these  States  desire  my  advice ;  and,  in  compliance 
with  their  desire,  I  have  drawn  up  a  little  sketch. 

"  Lord  King's  account  of  the  Primitive  Church  convinced 
me,  many  years  ago,  that  Bishops  and  Presbyters  are  the 
same  order,  and,  consequently,  have  the  same  right  tc  ordain. 
For  many  years  I  have  been  importuned,  from  time  ~o  time, 
to  exercise  this  right,  by  ordaining  part  of  our  Travelling 
Preachers.  But  I  have  still  refused,  not  only  for  peace 
sake,  but  because  I  was  determined,  as  little  as  possible,  to 


336  COMPENDIUM   OF   METHODISM. 

violate  the  established  order  of  the  National  Church  to  which 
I  belonged. 

"  But  the  case  is  widely  different  between  England  and 
North  America.  Here  there  are  Bishops  who  have  a  legal 
jurisdiction.  In  America  there  are  none,  neither  any  parish 
Ministers.  So  that,  for  some  hundred  miles  together,  there 
is  none  either  to  baptize  or  to  administer  the  Lord's  Supper. 
Here,  therefore,  my  scruples  are  at  an  end  ;  and  I  conceive 
myself  at  full  liberty,  as  I  violate  no  order,  and  invade  no 
man's  right,  by  appointing  and  sending  laborers  into  the 
harvest. 

"  I  have  accordingly  appointed  Dr.  Coke  and  Mr.  Francis 
Asbury  to  be  joint  Superintnedents  over  our  brethren  in 
North  America ;  as  also  Richard  Whatcoat  and  Thomas 
Vasey,  to  act  as  Elders  among  them,  by  baptizing  and  ad- 
ministering the  Lord's  Supper.  And  I  have  prepared  a 
liturgy,  little  differing  from  that  of  the  Church  of  England, 
(I  think,  the  best  constituted  national  church  in  the  world,) 
which  I  advise  all  the  Travelling  Preachers  to  use  on  the 
Lord's  day,  in  all  the  congregations,  reading  the  litany 
only  on  Wednesdays  and  Fridays,  and  praying  extempore 
on  all  other  days.  I  also  advise  the  Elders  to  administer 
the  Supper  of  the  Lord  on  every  Lord's  day. 

"  If  any  one  will  point  out  a  more  rational  and  Scriptural 
way  of  feeding  and  guiding  those  poor  sheep  in  the  wilder- 
ness, I  will  gladly  embrace  it.  At  present,  I  cannot  see 
any  better  method  than  that  I  have  taken. 

"  It  has,  indeed,  been  proposed,  to  desire  the  English 
Bishops  to  ordain  part  of  our  Preachers  for  America.  But 
to  this  I  object,  1.  I  desired  the  Bishop  of  London  to  ordain 
only  one,  but  could  not  prevail.  2.  If  they  consented,  we 
know  the  slowness  of  their  proceedings  ;  but  the  matter 
admits  of  no  delay.     3.  If  they  would  ordain  them  now, 


METHODIST   EPISCOPACY.  337 

they   would  likewise   expect  to   govern   them.      And  how 

grievously  would  this  entangle  us  ?     4.  As  our  American 

brethren  are  now  totally  disentangled  both  from  the   State 

and  from  the  English  hierarchy,  we  dare  not  entangle  them 

again  either  with   the  one  or  the  other.     They  are  now  at 

full  liberty  simply  to  follow  the  Scriptures  and  the  Primitive 

Church.     And  we  judge  it  best,  that  they  should  stand  fast 

in  that  liberty  wherewith  God  has  so  strangely  made  them 

free. 

"John  Wesley." 

Could  any  thing  be  more  reasonable  ?  And  was  it  not 
equally  Scriptural  ?  Who  does  not  see  a  striking  analogy 
between  this  transaction  and  that  which  occurred  at  Antioch 
many  years  before.  "  Now  there  were  in  the  church  that 
was  at  Antioch,  certain  prophets  and  teachers ;  as  Barnabas, 
and  Simeon  that  was  called  Niger,  and  Lucius  of  Cyrene, 
and  Manaen,  which  had  been  brought  up  with  Herod  the 
tetrarch,  and  Saul.  As  they  ministered  to  the  Lord,  and 
fasted,  the  Holy  Ghost  said,  Separate  me  Barnabas  and 
Saul  for  the  work  whereunto  I  have  called  them.  And 
when  they  [the  three  presbyters,  Simeon,  Lucius  and  Ma- 
naen,] had  fasted  and  prayed,  and  laid  their  hands  on  them, 
they  sent  them  away.  So  they,  being  sent  forth  by  the 
Holy  Ghost,  departed  unto  Seleucia ;  and  from  thence  they 
sailed  to  Cyprus." 

But,  as  these  remarks  are  designed  to  meet  high  church 
objections,  let  us  hear  Bishop  White,  who  was  trying  to  get 
the  Episcopal  Church  duly  organized  in  this  country  after 
the  Revolution,  but  was  much  embarrassed  by  English  pre- 
lates, who  hesitated,  to  confer  episcopal  ordination.  The  good 
man  was  in  a  similar  condition  to  that  of  Mr.  Wesley, 
though  not  half  as  deeply  involved  in  responsibility.  He 
Bays : — 

22 


338  COMPENDIUM   OP  METHODISM. 

"  The  conduct  meant  to  be  recommended,  as  founded  on 
the  preceding  sentiments,  is  to  include  in  the  proposed  frame 
of  government,  a  general  approbation  of  episcopacy,  and  a 
declaration  of  an  intention  to  procure  the  succession  as  soon 
as  conveniently  may  be  ;  but,  in  the  mean  time,  to  carry  the 
plan  into  effect  without  waiting  for  the  succession."  *  *  * 
"  Are  the  acknowledged  ordinances  of  Christ's  holy  religion 
to  be  suspended  for  years,  perhaps  as  long  as  the  present 
generation  shall  continue,  out  of  delicacy  to  a  disputed  point, 
and  that  relating  only  to  externals?"  To  relinquish  the 
worship  of  God,  and  the  instruction  and  reformation  of  the 
people,  from  a  scrupulous  adherence  to  episcopacy,  he  says, 
is  "  sacrificing  the  substance  to  the  ceremony." 

Bishop  White  did  not  believe  that  God's  ordinances  should 
be  neglected,  merely  because  the  bishops  were  not  pleased 
to  ordain.  Neither  did  Archbishop  Tillotson,  Bishop  Patrick, 
or  Stillingfleet.  They  were  for  ordaining  in  the  best  way 
possible,  and  go  forward.  So  thought  Mr.  Wesley.  And 
so  thought  Roger  Williams  and  his  deacon,  in  commenc- 
ing baptism  by  immersion  in  this  country.  According  to 
their  own  principles,  they  were  neither  of  them  qualified  to 
baptize ;  but  there  must  be  a  beginning  somewhere.  So 
they  went  down  into  the  water,  and  the  minister  first  bap- 
tized the  deacon,  and  then  the  deacon  baptized  the  minister. 
How  could  they  have  done  better  in  exile,  as  they  were  ? 
And  who  will  deny  the  validity  of  baptism  in  Rhode  Island, 
en  account  of  this  beginning.  Necessity  is  the  highest  law  of 
nature. 

Do  not  Episcopalians  provide  for  lay  baptism  in  certain 
cases  on  this  principle  ?  And  what  do  they  mean  by  that 
article  our  church  has  adopted  from  their  creed,  in  regard  to 
ceremonies,  if  we  may  not  vary  from  prelatical  notions,  with- 
out getting  out  of  the  succession  ?     They  say  there    '"  It  is 


METHODIST   EPISCOPACY.  339 

not  necessary  that  rites  and  ceremonies  should,  in  all  p.aces, 
be  the  same,  or  exactly  alike ;  for  they  have  been  always 
different,  and  may  be  changed  according  to  the  diversity  of 
countries,  times,  and  men's  manners,  so  that  nothing  be 
ordained  against  God's  will,"  &c.  "  Every  particular 
church  may  ordain,  change,  or  abolish  rites  and  ceremonies, 
so  that  all  things  may  be  done  to  edification." 

We  say,  then,  in  view  of  these  considerations,  that  our 
episcopacy  is  valid,  and  that  we  are  in  the  succession,  our 
enemies  being  judges.  And  we  might  add,  if  the  old  test 
of  character  is  still  in  vogue,  "  by  their  fruits  ye  shall  know 
them,"  that  its  claim  is  not  exceeded  by  any  other  in  the 
world.  For,  it  will  not  be  denied,  that  our  bishops  strik- 
ingly imitate  the  apostles  in  their  travels  and  labors,  and  the 
success  of  our  endeavors  comes  nearer  to  the  achievements 
of  the  gospel  under  their  ministration,  than  any  thing  which 
has  occurred  in  modern  times. 

Our  Episcopacy  is  also  Wesleyan.  A  few  remarks  upon 
this  point  will  suffice.  In  the  first  place,  Mr.  Wesley  him- 
self lived  and  died  an  Episcopalian ;  and  published  to  the 
world  that  he  believed  the  "  episcopal  form  of  church  govern- 
ment to  be  scriptural  and  apostolical."  Of  course  he  would 
not  recommend  any  other  to  his  followers. 

2.  He  ordained  Dr.  Coke  a  superintendent,  or  bishop,  for 
the  reason,  as  he  declares,  that  the  Methodists  in  this  country 
desired  "  still  to  adhere  to  the  doctrine  and  discipline  of  the 
Church  of  England."  Does  this  look  as  though  he  meant 
to  exclude  a  prominent  feature  of  the  discipline  of  that 
church  ? 

3.  If  he  did  not  ordain  Dr.  Coke  a  bishop,  what  were  all 
his  "  scruples  "  about,  which  had  embarrassed  him  so  long, 
and  which  were  only  relieved  by  our  country  becoming 
independent  ?     And  to  what  order,  or  office,  did  he  ordain 


340  COMPENDIUM    OF    METHODISM. 

him?  He  was  a  presbyter  before.  And  what  was  it  that 
"  startled  "  Dr.  Coke,  when  the  thing  was  suggested  to  him, 
and  led  him  to  a  thorough  investigation  of  the  subject  before 
he  was  satisfied  of  Mr.  Wesley's  authority  to  ordain  him  ? 
He  had  submitted  to  Mr.  Wesley's  appointment  before,  as 
had  others,  Mr.  Asbury  in  particular,  who  was  then  acting 
under  a  special  commission  in  this  country;  but  we  hear 
nothing  about  his  being    "startled"   till  his  ordination   is 

mentioned. 

4.  If  Mr.  Wesley  did  not  ordain  Dr.  Coke  a  bishop,  and 
thus  authorize  him  to  ordain  others,  why  did  he  apologize  for 
the  act  by  saying  that  he  "  had  been  importuned,  from  time 
to  time,  to  exercise  this  right  by  ordaining  some  of  our  trav- 
elling preachers,"  and  by  saying,  that  in  America,  there  are 
no  "  bishops  who  have  legal  jurisdiction  f  " 

5.  We  ask,  too,  wherein  the  ordination  of  Dr.  Coke  dif- 
fered from  that  of  Messrs.  Whatcoat  and  Vasey,  who  were 
ordained  elders  at  the  same  time,  if  Dr.  Coke  were  not 
ordained  a  bishop  ? 

6.  And  why  did  Mr.  Wesley  prepare  a  prayer-book, 
"little  differing  from  that  of  the  Church  of  England," 
embracing  episcopal  forms  for  the  ordination  of  deacons, 
elders,  and  superintendents,  and  a  solemn  injunction  that 
all  elected  to  either  of  these  offices  should  be  pre- 
sented to  the  superintendent  for  ordination  in  this  form  ? 
And  why  did  he  put  this  into  the  hands  of  Dr.  Coke  to 
bring  to  this  country,  if  he  did  not  intend  to  establish  an 
episcopal  form  of  government  I 

7.  Why  did  Dr.  Coke  request  that  Messrs.  Whatcoat  and 
Vasey  should  be  ordained  presbyters,  if  he  did  not  under* 
stand  that  he  was  to  be  made  a  bishop  ?  and  why  assign  this 
reason  for  the  request,  viz.,  "propriety  and  universal  practice 
make  it  expedient  that  I  should  have  two  presbyters  with  me 


METHODIST   EPISCOPACY.  341 

in  this  work  ?  "       Those  who  deny  that  our  episcopacy  is 
Wesleyan,  cannot  give  any  satisfactory  answers   to    these 
questions   whatever.      And   there  are   other  facts    equally 
opposed  to  their  position.     For  instance  :  1.  The  prejudices 
of   Charles  Wesley  against  the  whole  proceeding.     He  un- 
derstood it  to  be  designed  as  a  bona  fide  ordination.      John 
knew  his   brother's  hostility    to    his    exercising    episcopal 
authority  so  well,  he  thought   it  expedient   to   conceal  his 
intentions  from  him  till  the  work  was  done.     If  he  did^  not 
mean  to  ordain,  properly  speaking,  and  lay  the  foundation 
of  an  episcopal   government,    why  did  he  not   relieve   his 
brother  by  stating  the  facts,  and  explaining  his  purposes  ? 
And  why  did  he  not  explain  the  matter  afterwards,  as  the 
seceders  have   done  since,  and    especially    when    Charles 
accused  him  of  arming  Dr.  Coke  with  authority  to  ordain  his 
preachers,  and  make  them  all  dissenters  ?   Who  can  answer  ? 
2.   Mr.  Wesley   was  informed  of   the  organization  of   the 
Methodist  Episcopal  Church,  in  1784,  soon  after  Dr.  Coke's 
arrival  in  the  country,  —  was  accused  of  approving  of  it, 
and  of  consecrating  Dr.  Coke  a  bishop  in  view  of  effecting 
it ;  but  never  denied  it.     Is  not  this  remarkable,  if  it  were 
not  true  ?       3.    Soon  after  the   organization,   the   minutes 
made  their  appearance,  entitled  "  General  Minutes  of  the 
Conferences  of  the  Methodist  Episcopal  Church  in  America,'' 
declaring  that   said  Conferences   had  formed  an  episcopal 
church  by  the  "  recommendation  "  of  Mr.  Wesley.     These 
minutes  were  transmitted  to  Mr.  Wesley,  and  printed   in 
England.     But  did  he  ever  object,  or  deny  that  he  recom- 
mended such  an  organization  ?     Never ;  though  he  was  not 
a  little  persecuted  on  the  account.     Dr.  Coke  defended  him- 
self against  the  abuse  of  the  press,  by  saying  "  he  had  done 
nothing  but  under  the  direction  of  Mr.  Wesley."      Did  Mr. 
Wesley  ever  deny  this  ?      His  brother  said  Dr.  Coke  had 


342  COMPENDIUM    OP   METHODISM. 

acted  rashly  in  the  premises ;  but,  instead  of  conceding  it, 
Mr.  Wesley  replied  that  he  "  had  done  nothing  rashly." 

The  American  Minutes  of  1789  spoke  of  Mr.  Wesley  a9 
exercising  "  the  episcopal  office."  This  fact  was  immedi- 
ately published  in  England.  Was  Mr.  Wesley  offended  ? 
Did  he  deny  it  ?  Never  ;  but,  when  accused  of  it,  he  justi- 
fied himself  by  saying,  "  I  firmly  believe  that  I  am  a  Scrip- 
tural episkopos,  as  much  as  any  man  in  England,  or  in 
Europe.  For  the  uninterrupted  succession  I  know  to  be  a 
fable,  which  no  man  ever  did  or  can  prove." 

We  are  aware  that  Mr.  Wesley  objected  to  applying  the 
name  bishop  to  our  superintendents,  and  that  three  years 
after  the  organization  of  the  church,  when  they  were  distin- 
guished by  this  title,  he  wrote  Bishop  Asbury  a  very  pointed 
letter,  remonstrating  against  it.  But  he  did  not  deny  that 
they  were  bishops,  nor  did  ho  object  to  their  exercise  of 
episcopal  powers ;  he  had  ordained  them  for  this  very  pur- 
pose. He  objected  to  the  title,  from  prudential  considera- 
tions. He  knew  the  jealousy  of  the  Episcopal  Church,  and 
did  not  wish  to  interfere  with  its  claims  any  further  than  was 
positively  necessary.  The  term  bishop,  as  then  used,  too, 
involved  various  civil  and  social  dignities,  not  intrinsically 
implied  in  it.  He  might  have  thought  that  the  title,  with- 
out its  adventitious  honors  and  benefits,  would  be  construed 
into  vanity  and  ambition,  and  thus  become  a  source  of  dis- 
grace to  himself  as  well  as  the  bishops,  and,  by  consequence, 
a  hindrance  to  the  work  of  God.  And,  so  far  as  his  own 
country  was  concerned,  there  was,  probably,  some  danger. 
We  insist,  it  was  not  the  thing  itself  which  he  opposed,  but 
the  title  given  it.  The  Methodist  Episcopal  Church  with  its 
name  emblazoned  upon  its  front,  and  its  superintendents  in 
the  full  exercise  of  episcopal  prerogatives,  had  been  in 
operation  more  than  three  years,  before  Mr.  Wesley  made 


METHODIST   EPISCOPACY.  348 

Ae  least  objection.  But  when  the  Conference  took  the 
liberty  to  call  their  superintendents  bishops,  though  they 
added  not  one  iota  to  their  duties  or  authority,  Mr.  Wesley 
demurred.  The  title  might  do  harm,  —  it  might  excite  to 
vanity,  and  be  misused,  —  it  might  be  construed  to  the 
injury  of  the  cause. 

These  are  the  views  entertained  on  the  subject  by  our 
Wesleyan  brethren,  both  in  Europe  and  America  ;  and  sev- 
eral of  their  ablest  writers  have  argued  the  question  at  con- 
siderable length.  Indeed,  none  but  offended  seceders  from 
our  church,  and  carping  sectaries  and  bigots,  by  their  sug- 
gestion, have  presumed  to  regard  the  subject  in  any  other 
light.  But  the  case  is  so  clear,  and  the  arguments  hinted 
at  so  conclusive,  it  is  not  necessary  to  extend  the  discussion. 
We  have  said  enough  for  all  general  purposes.  If  the 
reader  has  occasion  to  canvass  the  matter  more  fully,  he  will 
find  Bishop  Emory's  "  Defence  of  our  Fathers,"  Stevens' 
"  Church  Polity,"  and  Dr.  Bangs'  "  Original  Church  of 
Christ,"  of  great  service  to  him  in  prosecuting  the  inves- 
tigation. 

We  will  only  suggest,  further,  that  Mr.  Wesley,  in  con- 
structing our  excellent  system,  exchanged  the  terms  priest 
for  elder,  church  for  chapel,  &c,  and,  probably,  for  the  same 
reasons  that  moved  him  to  reject  the  title  of  bishop.  He 
also  complained  to  Mr.  Asbury  for  applying  the  term  college 
to  a  collegiate  institution  he  and  Dr.  Coke  had  established. 
"  I  found  a  school,"  said  he,  "  you,  a  college.  0,  beware  ! 
Do  not  seek  to  be  something,"  But  was  Mr.  Wesley 
opposed  to  colleges  ?  No  one  believes  it.  The  name  was 
what  he  disliked.  So,  neither,  was  he  opposed  to  our  epis- 
copacy, but  only  the  title  by  which  our  superintendents  came 
to  be  disting'iished. 


CHAPTER  IV. 

METHODISI  EPISCOPACY,  WITH  ITS  POWERS  AND  APPENDAGES, 
NECESSARY   TO   ITINERANCY. 

There  is  no  feature  of  our  economy  more  highly  prized 
among  us  than  its  itinerancy.  It  is  believed  by  many  that 
much  of  our  extraordinary  success  in  saving  souls  is  attrib- 
utable to  this  peculiarity  of  Wesleyanism,  more  than  to  any 
other  one  thing.  We  have  seldom  seen  a  minister,  or  private 
member,  who  would  be  willing  to  exchange  it  for  the  local 
system.  Even  those  who  cry  out  against  our  bishops,  and  com- 
plain the  most  clamorously  of  our  government,  still  insist  on 
maintaining  the  itinerancy.  This  is  one  of  our  peculiarities, 
which  seceders  of  every  class  have  been  pleased  to  retain, 
though  they  have  often  crippled  its  operations  by  leaving  too 
much  choice  to  individual  ministers  and  societies.  If  the 
question  were  to  be  submitted  to  the  vote  of  the  whole 
church,  to-day,  we  doubt  if  one  in  two  hundred  would  consent 
to  its  abandonment. 

Itinerancy  is,  then,  a  settled  arrangement,  and  must  be 
maintained.  But  there  are  difficulties  in  the  way.  It  is 
laborious  and  trying  to  the  preachers  and  their  families  to  be 
moving  about  the  world  among  strangers,  without  any  cer- 
tain abiding  place,  and  it  is  unpleasant  to  the  people  to  lose 
ministers  they  esteem,  and  receive  strangers  in  their  place. 
Under  these  circumstances,  it  is  necessary,  to  its  efficient 
jaaintenance,  that  it  be  subjectii  to  rather  stringent  requla 
344 


EPISCOPACY   NECESSARY   TO    ITINERANCY.  345 

tions  that  may  not  be  repealed  or  evaded  in  emergencies. 
Men  are  seldom  better  than  they  determine  to  be  beforehand, 
thoigh  they  often  fall  short  of  their  firmest  resolves.  Itin- 
erants, having  no  established  plan  of  action,  will  be  liable 
to  great  instability.  Governed  by  no  system,  —  pledged  to 
nothing, — the  offer  of  a  fine  situation,  and  a  fat  salary, — 
the  reproach  of  the  settled  clergy,  or  the  prospect  of  long 
and  tedious  journeys  and  scant  fare,  will  be  likely  to  divert 
them  from  those  fields  which  most  need  their  services.  If 
the  matter  is  left  to  themselves,  many,  like  the  twenty  thou- 
sand of  Gideon's  army,  when  they  came  near  to  the  contest, 
will  "  be  of  a  fearful  heart,"  and  turn  back.  The  high- 
ways and  hedges,  publicans  and  sinners,  especially  those  who 
are  poor  and  scattered  over  new  countries,  will  almost  surely 
be  neglected. 

To  meet  the  difficulties  incident  to  itinerant  life,  there 
must,  then,  be  a  plan  of  operation  devised  and  agreed  to  in 
the  outset,  by  all  the  parties  involved;  by  the  ministers — or, 
when  they  are  called  upon  to  occupy  a  position  of  trouble 
and  danger,  they  will  flinch,  and  the  cause  be  left  to  suffer  ; 
by  the  people  —  or,  when  they  become  numerous  and  rich, 
and  able  to  sustain  a  preacher  well,  if  they  are  not  gratified, 
they  will  renounce  the  itinerancy,  and  provide  for  themselves. 
Bind  them  all  to  a  plan  in  advance ;  and  though  they  may 
sometimes  feel  afflicted  by  its  operation,  and  strongly 
inclined  to  retreat,  yet,  "  for  their  oath's  sake,"  they  will 
go  forward  and  bear  the  burdens  of  a  system  which  has 
brought  them  many  blessings,  and  will  not  now  forsake 
tbem,  though,  at  the  present,  it  demands  a  painful  service. 
A  plan,  to  be  effective,  must  involve  three  things, 
namely :  — 

1.  The  relinquishment  of  the  personal  right  on  the  part 
of  the  ministers  to  choose  their  field  of  labor.       Ministers 


346  COMPENDIUM   OF   METHODISM. 

are  but  men  ;  they  are  subject  to  the  infirmities  of  humanity, 
and  naturally  love  ease,  and  honor,  and  plenty,  like  other 
men,  and  prefer  places  where  these  may  be  most  fully 
enjoyed,  in  preference  to  those  of  an  opposite  character. 
Hence,  the  necessary  result  of  ministers  retaining  and  exer- 
cising the  right  of  determining  their  own  settlements,  is,  that 
some  places  will  have  ministers,  and  some  none,  —  some  will 
have  those  that  ought  to  occupy  other  places,  and  powerful 
men  will  confine  themselves  to  narrow  circles,  who  ought  to 
electrify  the  nation. 

2.  The  plan  should  also  embrace  the  relinquishment  of 
the  right  of  the  people  to  choose  their  own  ministers.  We 
concede  to  the  people  the  abstract  right  of  choosing  their 
own  preachers,  as  we  concede  the  right  of  the  preachers  to 
choose  their  own  fields.  While  they  retain  this,  it  is  reason- 
able to  believe  that  they  will  use  all  honorable  means  to  pro- 
cure a  minister  of  talent,  and  otherwise  agreeable  to  their 
taste,  and  retain  him  indefinitely,  irrespective  of  his  adapta- 
tion to  any  other  place,  or  the  necessities  of  any  other 
people.  They  must  provide  for  themselves.  Hence,  by  the 
operation  of  Independency,  the  circulation  of  ministerial 
talent,  beyond  occasional  exchanges,  is  utterly  precluded. 
Talent  will  be  distributed  according  to  the  demands  of  sel- 
fishness rather  than  the  interests  of  the  cause,  and  will 
change  under  the  direction  of  the  same  sordid  principle. 
There  have  been  sufficient  experiments  upon  this  point,  we 
should  judge,  to  satisfy  the  most  incredulous. 

3.  The  third  necessity  of  such  a  plan  is,  that  these  rights, 
thus  relinquished,  be  vested  in  a  third  party,  who  shall  sur- 
vey the  field,  study  the  qualifications,  circumstances,  and 
wishes  of  the  preachers ;  the  conditions,  tastes  and  desires 
of  the  people ;  and  then  make  such  distribution  of  the  vari- 
ous talents  submitted,  as  it  may  judge  most  for  the  glory  of 


EPISCOPACY   NECESSARY   TO    ITINERANCY.  347 

<xod,  and  the  benefit  of  all  concerned.  How  many  individ 
uals  should  compose  this  third  party,  or  from  what  depart- 
ment of  society  it  should  be  selected,  admits  of  an  honest 
difference  of  opinion.  All,  however,  will  agree  that  it 
should  be  composed  of  men  who  are  interested  in  the  gene- 
ral cause,  are  above  sectional  prejudices  and  personal  ani- 
mosities, of  sound  judgment  and  noble  bearing,  who  are  wil- 
ling to  set  an  example  of  labor  and  sacrifice.  Persons  of  a 
different  character  could  not  be  expected  to  apply  them- 
selves sufficiently,  to  make  judicious  appointments.  Besides, 
they  would  lack  the  example  of  self-denial,  necessary  to 
their  influence  and  success  in  stimulating  and  inspiring  the 
whole  body,  under  the  trials  incident  to  the  enterprise. 
They  must  not  only  be  wise  to  command,  but  brave  to  face 
the  dangers  and  share  the  toils  and  privations  of  the  conflict. 
Like  a  valiant  general,  they  must  be  ready  to  thrust  them- 
selves into  the  hottest  of  the  battle,  and  hazard  all  for  the 
victory. 

It  is  also  desirable  that  they  be  placed  in  circumstances 
the  least  liable  to  party  bias.  If  it  were  possible,  it  would 
be  well  that  they  should  belong  to  neither  party,  and  yet  be 
capable  of  entering  fully  into  the  interests  of  both.  Preach- 
ers, to  be  stationed,  would  unavoidably  be  tempted  in  relation 
to  their  own  appointments.  At  all  events,  they  would  have 
the  credit  of  taking  special  care  of  themselves,  however 
disinterestedly  they  might  act.  And  hearers  would,  no 
doubt,  feel  a  special  interest  in  their  own  and  neighboring 
societies.  They  could  not  avoid  it.  If  they  were  to  be 
made  dependent  on  individual  contributions  for  their  sup- 
port, they  might  be  influenced  to  favor  the  rich  of  both 
parties  from  selfish  considerations.  They  should,  therefore, 
be  supported  in  another  way,  that  they  might  be  entirely 
free  from  the  hope  of  gain,  and  the  fear  of  want.     It  is 


348  COMPENDIUM    OF   METHODISM. 

important,  too,  that  they  be  holden  amenable  for  all  their 
conduct,  or  they  may  become  indifferent,  and  abuse  the 
powers  entrusted  to  them.  Finally,  to  obtain  the  necessary 
information,  and  maintain  a  proper  sympathy  with  the 
parties  concerned,  they  need  to  travel  through  the  whole 
territory  embraced  in  the  plan,  become  acquainted  with  the 
men  to  be  appointed,  and  the  fields  to  be  occupied. 

Good  men,  men  of  God,  who  feel  a  holy  interest  in  the 
salvation  of  souls,  and  love  their  brethren,  thus  guarded 
against  all  the  evil  passions  and  liabilities  of  fallen  humanity, 
and  acquainting  themselves  with  the  various  talents  in  the 
ministry,  and  the  wants  of  the  membership,  can  certainly 
judge  better  what  is  for  the  good  of  the  cause,  in  regard  to 
the  appointments,  than  the  parties  themselves,  who  are  neces- 
sarily blinded  by  individual  interests,  and  limited  views  of  the 
facts  in  the  case.  The  parties  may  know  what  will  please 
them  most,  and  may  dispose  of  themselves  profitably,  so  that 
the  preacher  shall  not  preach  in  vain,  nor  the  people  hear  in 
vain.  But  while  the  talented  minister  and  the  wealthy 
church  are  pleasing  themselves,  they  may  be  enjoying  less 
'profit  than  would  fall  to  their  lot  under  a  more  benevolent 
arrangement ;  and  others,  less  fortunate,  are  suffering  for 
the  means  of  grace,  or  for  the  peculiar  qualifications 
enjoyed  exclusively  by  their  wealthy  neighbors.  Hence,  we 
think,  high  Christian  magnanimity  requires  that  the  parties 
make  common  stock  of  themselves,  and  submit  to  whatever 
sacrifice  may  be  necessary  for  the  general  good.  Till  they 
do  this,  and  put  their  own  fortunes  out  of  their  own  hands, 
it  is  impossible  to  establish  a  permanent  itinerancy ;  selfish- 
ness forbids  it.  Entertaining  these  views,  Mr.  Wesley 
declined  a  settlement,  and  preached,  like  the  apostles, 
"  every  where.''1  When  God  raised  up  men  of  like  heart 
and  purpose,  and  they  came  to  assist  him,  he  received  them 


EPISCOPACY   NECESSARY   TO   ITINERANCY.  34P 

only  on  the  condition  that  they  would  travel  and  preach 
jnder  his  direction,  and  watch  over  the  souls  that  had  been 
pleased  to  submit  themselves  to  his  pastoral  care.  When 
individuals  asked  for  his  fellowship  and  spiritual  oversight, 
he  required  their  acquiescence  in  certain  principles  and 
measures  involving  the  itinerancy.  When  he  erected  his 
first  chapel,  he  took  good  care  to  secure  and  dedicate  it  in  a 
way  that  it  should  always  be  open  to  him  and  his  itinerant 
assistants,  whoever  might  wish  to  divert  it  to  other  purposes. 
Indeed,  he  guarded  this  peculiarity  of  his  system  in  all  his 
movements. 

That  our  bishops  are  clergymen  is  admitted ;  but  we  trust 
this  does  not  disqualify  them  to  understand  the  true  interests 
of  the  people,  or  to  feel  a  proper  sympathy  for  them.  If, 
however,  any  offset  to  this  is  necessary,  we  have  it  in  the 
fact  that  the  preachers  have  to  bear  the  brunt  of  the  itiner- 
ant battle.  They  must  go  when  and  where  sent;  they  must 
take  up  with  such  fare  as  the  people  please  to  give  them,  or 
none  at  all ;  while  the  people  hear  and  pay,  or  not,  as  they 
may  choose.  To  make  the  very  best  of  it,  even  where  the 
people  do  their  whole  duty,  it  is  a  laborious  and  trying  busi- 
ness, which  few  will  follow,  who  are  not  impelled  by  a  solemn 
sense  of  obligation  to  God  and  their  fellow  men.  If  either 
party  is,  therefore,  to  have  any  advantage  in  this  respect, 
the  preachers  have  the  higher  claim. 

In  all  other  respects  our  bishops  answer  the  description 
given.  They  are  required  to  travel  through  the  connection 
at  large,  not  a  mere  conference  or  diocese,  "  and  oversee  the 
temporal  and  spiritual  business  "  of  the  whole  church.  This 
gives  them  an  opportunity  to  see  many  of  the  circuits  and 
stations,  and  form  some  judgment  of  the  people,  their  wants 
and  necessities ;  and  to  become  personally  acquainted  with 
the  ministers  they  are  to  appoint.     By  this  means,  too,  they 


350  COMPENDIUM   OF   METHODISM. 

set  an  example  of  sacrifice  and  labor  that  inspires  others, 
and  enables  them  to  say  to  the  trembling  and  fearful  ones, 
"  follow  me,  as  I  follow  Christ."  A  lordly,  idle  bishop  could 
do  nothing  with  the  preachers.  They  would  not  endure  him, 
nor  submit  to  his  direction,  while  they  would  glory  to  follow 
one  who  himself  is  "  more  abundant  in  labors "  and  self- 
denials.  They  would  follow  him  even  to  martyrdom.  Wise 
men  have  often  wondered  at  the  courage  of  the  fathers,  who 
traversed  the  country  from  end  to  end,  on  horseback  and  on 
foot,  sleeping  in  wigwams,  on  the  hard  floor,  and  even  in  the 
open  air,  and  often  hungry,  and  almost  naked.  The  matter 
is  explained  in  part  by  their  religion  ;  but  the  whole  secret 
is  not  out,  till  we  contemplate  the  immortal  Asbury,  and 
mark  his  career  of  peril  and  of  glory.  Who  could  not  suffer 
for  God  under  such  a  leader  ?  Like  a  mighty  hero,  he  rode 
from  camp  to  "camp,  inspiriting  the  feeble  bands  he  found 
associated,  and  then  away  he  would  plunge  into  new  and 
untried  scenes,  and  in  the  name  of  his  master  rear  the 
banner  of  the  cross,  and  sustain  it  alone,  till  God  sent  him 
relief  from  the  gaping  crowd,  who,  catching  his  spirit,  would 
join  in  valiant  fight,  and  battle  mightily. 

By  having  a  general  charge,  and  travelling  "  through  the 
connection,"  our  bishops  feel  a  general  interest,  without  those 
local  prejudices  and  partialities  which  blind  and  warp  the 
judgment.  And  being  provided  for  from  general  resources, 
they  are  comparatively  incapable  of  being  bribed,  or  unduly 
influenced  by  pecuniary  considerations.  And  to  bind  them 
still  firmer  to  the  discharge  of  their  high  trusts,  their  official 
conduct  is  carefully  recorded  ty  those  over  whom  they  pre- 
side, sent  up  to  the  General  Conference  and  reviewed  ;  for 
every  part  of  which,  as  well  as  for  their  more  private  deport- 
ment, they  are  holden  to  a  strict  account. 

But  to  help  them  in  their  work,  and  secure  a  more  critical 


EPISCOPACY  NECESSARY   TO   ITINERANCY.  351 

superintendence  of  each  preacher  and  society,  and  afford 
every  officer  of  the  entire  church  all  possible  assistance  in 
the  discharge  of  his  peculiar  duties,  it  was  long  since  found 
necessary  to  institute  the  office  of  presiding  elder.  Meth- 
odism being  new  in  the  country,  and,  by  consequence,  our 
preachers  and  societies  all  young,  and  generally  inexperi- 
enced in  the  management  of  church  matters,  it  was  import- 
ant that  they  should  have  frequent  correspondence  with 
preachers  of  higher  attainments.  This  might  have  been 
provided  for  by  the  multiplication  of  bishops  ;  but,  for  good 
reasons,  we  think,  it  was  judged  better  to  have  only  enough 
of  these  to  take  the  general  superintendence,  attend  the  con- 
ferences, &c,  and  provide  them  with  coadjutors,  under  the 
title  of  presiding  elders,  who  should  be  required  to  visit 
each  circuit  once  a  quarter,  and  take  the  oversight  of  all 
the  preachers  and  societies  in  their  districts.  Whether  the 
necessities  for  this  office  still  exists,  is  questioned.  The 
writer,  however,  does  not  see  how  it  can  be  abandoned  with 
safety  to  the  cause  at  the  present,  without  increasing  the 
number  of  bishops,  so  as  to  have  one  or  two  to  each  confer- 
ence, which  would  make  them  too  common,  and  too  much 
entangle  them  in  local  difficulties,  to  exert  the  influence 
needed  in  the  appointing  officer. 

Our  bishops,  at  present,  are  five  in  number.  Allowing 
them  all  to  be  effective  men,  they  cannot  possibly  exercise  a 
very  particular  supervision  over  so  many  ministers  and 
members,  spread  out  through  so  much  territory.  If  it  be 
possible  for  them  to  see  all  the  preachers,  they  cannot  form 
any  particular  acquaintance  with  them,  much  less  visit  all 
the  societies.  Hence,  to  make  intelligent  appointments, 
without  having  other  means  of  knowledge,  is  utterly  out  of 
the  question.  But  let  the  conferences  be  districted  as  at 
present,  and  appoiit  efficient  men  to  act  the  bishop  m  his 


352  COMPENDIUM    OF  METHODISM. 

absence,  report  every  thing  to  him  at  the  Conference,  and  at 
other  times  as  may  be  necessary,  advising  him  about  the  ap- 
pointments, and  five  or  six  bishops  may  be  sufficient,  and 
do  the  work  more  carefully  and  even  better  than  a  larger 
number.  By  travelling  through  his  district  once  a  quarter, 
the  presiding  elder  becomes  familiar  with  all  the  preachers, 
their  habits,  health,  qualifications,  peculiarities,  usefulness, 
and  standing  among  the  people.  Holding  Quarterly  Con 
terences  with  official  members  of  each  society,  and  ming- 
ling with  private  members,  as  he  necessarily  does  in  love- 
feasts,  and  other  associations,  he  becomes  acquainted  with 
their  circumstances.  He  is  often  found  consulting  the 
stewards  about  the  support  of  the  preachers ;  examining  the 
leaders,  instructing,  exhorting,  advising  and  reproving  the 
preachers,  and  sometimes  changing  them ;  examining  can- 
didates for  the  ministry ;  writing  licenses,  deeds  of  churches 
and  parsonages,  and  contracts  for  building  them ;  hearing 
complaints,  and  trying  appeals  ;  indeed,  doing  every  thing 
he  can  do  to  advance  the  cause.  Pursuing  this  course, 
if  he  be  a  good  man,  and  a  man  of  sound  judgment,  he  will 
not  only  "  pay  his  way,"  by  his  labors  in  the  societies,  but 
he  will  be  able  to  give  the  bishops  and  the  Conference  in- 
formation and  advice  in  reference  to  every  appointment,  and 
every  preacher,  of  inestimable  value  to  all  concerned. 

"  By  keeping  a  watchful  eye  over  all  the  travelling  and 
local  preachers  in  his  district,  administering  advice  and  ad- 
monition as  occasion  may  require,  a  presiding  elder  may 
restrain  irregularities  in  their  early  stages;  correct  small 
offences  before  they  ripen  into  evils  which  would  disgrace 
the  church  and  injure  the  cause  ;  and  thereby  prevent 
many  of  the  charges  and  trials  which  otherwise  would  fall 
lpon  individuals,  to  their  injury,  if  not  their  ultimate  ruin. 

"  By  an  accurate  knowledge  of  the  gifts,  grace,  useful- 


EPISCOPACY   NECESSARY   TO    ITINERANCY.  353 

ness,  and  general  :haracter  of  all  the  travelling  preachers 
under  his  care,  the  same  officer  may  be  prepared  to  give 
such  a  representation  of  them  at  the  Conference,  as  shall 
provide  for  a  wise  determination  of  the  following  points,  to 
wit :  who  shall  be  advanced  in  the  ministry ;  who  shall  be 
set  aside  for  want  of  talents  or  piety  ;  and  where  each  man 
shall  be  appointed.  And  with  respect  to  the  local  preachers, 
a  solemn  obligation  rests  upon  the  presiding  elder  to  use  his 
influence  to  encourage  and  help  forward  those  of  them  who 
are  pious  and  useful ;  but  especially  to  arrest,  restrain,  or 
dismiss,  according  to  discipline,  those  who  may  be  found 
otherwise.  He  should  be  well  prepared  to  give  an  en- 
lightened and  true  representation,  at  the  Conference,  of 
every  man  under  his  care  who  may  be  recommended  for  a 
travelling  preacher,  or  for  orders  in  the  local  ministry ;  that 
no  one  may  be  improperly  put  forward,  through  the  influ- 
ence or  indifference  of  the  presiding  elder.  It  is  exceed- 
ingly culpable  in  presiding  elders,  except  in  extraordinary 
circumstances,  to  come  to  Conference  unacquainted  with 
these  great  church  interests,  so  as  to  leave  the  Conference 
to  act  in  the  dark  respecting  matters  of  so  much  import- 
ance." —  Redding  on  Discipline, p.  3\. 

Presiding  elders,  therefore,  need  to  keep  the  farthest 
distance  from  personal  prejudices  and  predilections.  At 
least,  they  should  not  allow  such  influences  to  warp  their 
judgment,  or  inspire  their  representations  of  societies  or  of 
individuals.  They  need  to  be  as  impartial  as  judges  upon 
the  bench.  The  least  show  of  dislike  or  favoritism  in  this 
officer,  however  merited,  creates  alarm.  He  may  have 
friends  and  enemies  —  he  cannot  well  avoid  having  more  or 
less  of  both ;  but  when  he  comes  to  give  an  official  opinion, 
he  must  hive  neither.  He  must  then  see  men  and  things  as 
they  are,  and  speak  as  the   cause   of   God  and  of  souls 

23 


354  COMPENDIUM    OF   METHODISM. 

requires.  No  narrow,  party  man,  is,  therefore,  fit  for  the 
office.  Nor  one  who  is  highly  susceptible  of  being  swerved 
from  right  and  duty  by  personal  considerations.  It  requires 
a  noble,  generous,  benevolent  mind,  divinely  imbued  with 
the  magnanimity  of  the  gospel. 

To  make  judicious  appointments  without  the  aid  of  such 
an  officer,  would  be  utterly  impracticable.  Our  bishops, 
however  good  or  great,  can  judge  no  better  than  others 
without  ample  and  correct  information.  Presiding  elders 
are  expected  to  furnish  that  information  ;  and  to  obtain  it  in 
a  cheaper  and  less  exceptionable  way  is,  to  say  the  least, 
very  difficult.  We  can  conceive  of  no  way  that  it  can  be 
done.  To  multiply  the  number  of  bishops  so  that  they 
might  visit  all  the  societies,  might  secure  the  necessary 
knowledge,  but  it  would  not  lessen  the  expense,  or  save 
important  men  for  the  stations.  To  make  a  stationed 
preacher  a  kind  of  presiding  elder  over  several  societies  in 
his  neighborhood,  and  let  him  perform  the  double  duty  of 
pastor  and  presiding  elder,  would  not  be  well.  No  preacher 
would  want  the  office,  and  no  society  would  willingly  take 
the  officer.  The  time  may  come  when  something  of  this 
kind  may  succeed  ;  but  "  it  is  not  yet."  Because  the  Wes- 
leyans  of  England  make  it  work  under  their  system,  it 
does  not  follow  that  it  is  adapted  to  this  country. 

In  the  first  place,  in  some  sections  of  the  work,  there  are 
not  half  a  dozen  societies  within  fifty  miles  of  any  one  point. 
To  put  twice  that  number  under  the  care  of  a  pastor  any 
where,  would  impose  on  him  the  necessity  of  being  absent 
from  home  and  from  his  pastoral  work  beyond  what  societies 
generally  would  endure.  What  station  would  wish  to  have 
a  preacher  oppressed  with  such  a  burden?  Tell  about 
supplying  his  place  with  local  preachers,  and  young,  inex- 
perienced itinerants  ;  would  our  larger  societies,  nay,  would 


EPISCOPACY   NECESSARY    TO    ITINERANCY.  355 

any  society,  submit  to  it  ?  Would  they  be  willing  to  have 
him  absent  during  the  week,  even,  as  he  must  necessarily  be 
to  considerable  extent,  particularly  in  cases  of  trial  and  diffi- 
culty ?  We  have  no  hesitancy  in  saying  it  would  not  be 
endured  patiently.  Nor  would  the  preachers  be  willing  to 
take  such  responsibilities  upon  them. 

But  the  great  difficulty  would  be  in  making  out  the 
appointments.  The  stationed  presiding  elders,  or  "  Chair 
men"  if  you  please,  must  be  the  bishop's  counsel,  and 
represent  the  preachers  and  people  of  their  respective  dis- 
tricts. Of  course,  they  would  have  to  represent  themselves, 
their  own  feelings  and  wishes,  since  they  are  to  be  stationed 
as  well  as  others.  Would  it  not  be  very  unnatural  for  them 
not  to  feel  a  little  extra  interest  in  their  own  cases  ?  Could 
they  avoid  it  ?  They  would  be  suspected  in  any  case,  and 
particularly  if  they  should  not  receive  their  full  share  of  the 
inferior  appointments.  Should  they  happen  to  be  stationed 
among  those  who  could  not  be  pleased  with  them,  they  would 
unavoidably  be  suspected  of  procuring  their  own  appoint- 
ments. The  experiment,  we  apprehend,  would  be  any  thing 
but  pleasant,  and  would  probably  result  in  both  preachers 
and  people  desiring  to  return  to  the  presiding  eldership, 
which  excludes  selfishness  from  the  cabinet,  except  when  one 
is  leaving  the  office  to  return  to  the  ranks. 

If  any  ask  why  this  plan  may  not  work  here  as  well  as  in 
England,  we  reply,  1.  In  England  the  whole  work  lies 
within  a  narrow  compass,  in  a  dense  population,  and  is, 
therefore,  accessible  and  manageable,  as  our's  is  not,  and  can 
never  be.  They  have  one  Conference,  only,  embracing  the 
ministerial  talent  of  the  entire  connection,  and  need  but  one 
president,  who  can  take  an  appointment  at  any  place  in  the 
Conference,  and  superintend  the  whole  work  more  critically 
than  our  five  bishops  can  superintend  the  v~rk  under  their 


356  COMPENDIUM    OF   METHODISM. 

supervision.  2.  Their  chairmen  of  districts  are  not  neces- 
sarily connected  with  their  stationing  committee,  and  need 
not  be,  because  the  work  is  so  condensed  information  can  be 
promptly  obtained  from  any  point.  3.  There  is  not  the 
difference  in  their  appointments  which  exists  among  us. 
Our  appointments  pay  their  ministers  from  fifty  dollars  per 
annum  to  two  thousand,  averaging,  perhaps,  from  two  hun 
dred  to  five  hundred  dollars.  The  same  difference  exists  in 
regard  to  localities,  stretching  all  the  way  along  from  the 
Atlantic  Ocean  to  the  Rocky  Mountains,  and  so  on  to  Cali 
fornia  and  Oregon.  Some  are  easy  of  access  and  very 
agreeable,  while  others  are  distant  and  dreary,  not  approach- 
able by  public  conveyance,  if,  indeed,  some  of  them  may  be 
reached  by  any  conveyance,  unless  it  be  a  horse  or  a  mule. 
Consequently,  it  is  a  matter  of  great  interest  to  a  minister 
here  where  he  is  to  be  stationed,  in  more  respects  than  one, 
and  especially  if  he  is  blessed  with  a  family.  It  is  some- 
times a  question  of  life  ard  death,  and  in  a  majority  of 
cases  it  is  one  of  competes  je  and  incompetence,  of  poverty 
and  suffering.  But  it  is  not  so  in  England.  The  distance 
there  is  hardly  an  item  of  thought,  roads  and  conveyances 
being  nearly  perfect,  no  furniture  to  move,  (it  being  fur- 
nished by  each  circuit,)  good  domestics  provided  for,  and 
the  disciplinary  travelling,  and  other  expenses,  making  up 
the  entire  salary,  which  is  ample,  being  paid  to  the  last 
farthing,  whether  the  society  be  rich  or  poor,  great  or  small. 
The  only  choice  among  healthy  men  is,  therefore,  a  mere 
matter  of  taste.  Place  us  in  the  condition  of  our  English 
brethren,  financially,  to  say  nothing  of  other  things,  and  we 
could  well  afford  to  be  represented  by  chairmen  however 
they  might  look  after  their  own  interests.  Assure  us  of  a 
competent  support,  of  the  payment  of  our  travelling  ex- 
penses,  and   of    sufficient   domestic    assistance,    and   what 


EPISCOPACY   NECESSARY   TO    ITINERANCY.  357 

would  we  care  about  our  appointments  ?  We  could  refer 
this  matter  to  a  committee,  and  go  into  Conference,  and 
debate  the  appointments  in  as  good  temper  as  Englishmen. 
But  as  things  are,  to  adopt  their  policy,  either  in  regard  to 
the  chairmen  of  districts,  or  the  appointment  of  the 
preachers  by  a  committee,  would  be  extremely  hazardous. 

This  is  philosophy  demonstrated  by  fact.  The  failures  of 
experimenting  seceders  admonish  us  to  beware  how  we 
attempt  to  imitate  our  trans-Atlantic  brethren.  Their  sys- 
tem, no  doubt,  serves  their  purpose  better  than  our's  would, 
but,  like  every  other,  it  sometimes  "  rubs  hard."  Our  pre- 
siding eldership  has  worked  well,  and  seems  to  us  an  indis- 
pensable appendage  to  our  episcopacy.  And  we  have  yet 
to  learn  that  it  is  not  doing  well  now,  and  have  no  doubt  it 
would  be  still  more  useful,  if,  instead  of  trying  to  expunge 
it,  we  would  honor  it  with  the  incumbency  of  our  best  and 
wisest  men,  and  respect  their  office,  as  essential  to  the  har- 
mony and  efficiency  of  our  system.  We  do  not  now  refer 
to  the  most  popular  preachers,  or  the  most  profound. 
Such  men  often  lack  important  qualifications  for  it.  But  we 
speak  of  men  who,  on  the  whole,  are  best  adapted  to  it. 
There  is  an  adaptation  which  every  great  and  good  preacher 
does  not  possess,  and  may  not  acquire.  This  may  be  found 
in  brethren  who  are  not  sought,  as  stationed  preachers,  and, 
£  we  may  say  it,  who  are  hardly  passable  in  that  capacity. 
Indeed,  some  of  the  best  presiding  elders  we  have  known 
were  not  distinguished  as  preachers.  They  either  lacked 
the  life,  tact,  versatility  of  talent,  manner,  or  something 
else,  to  command  the  admiration  of  the  same  congregation 
for  two  years ;  and  yet  they  made  excellent  presiding  elders. 
A  presidential  mein,  a  pretty  thorough  knowledge  of  Meth- 
odism, and  attachment  to  its  various  arrangements,  a  sound 
judgment  a  kind,  pious,  and  sympathetic  heart,  are  a  pretty 


358  COMPENDIUM   OF   METHODISM. 

ample  atonement  for  almost  any  defect  in  the  pulpit.  Be- 
sides, it  often  (not  to  say  always)  happens  that  a  man  who 
is  moderate  in  a  pent  up  station,  where  he  has  to  preach  to 
the  same  handful  of  hearers  Sabbath  after  Sabbath,  when 
loosed  from  his  bondage,  and  brought  under  the  inspiration 
of  new  circumstances  every  week,  will  preach  in  demon- 
stration of  the  Spirit  and  with  power.  Hence,  the  remark 
that  a  man  is  not  "  fit  for  a  station,  and  is,  therefore, 
appointed  to  the  presiding  eldership,"  may  be  true,  and  yet 
he  may  be  the  very  best  man  for  the  office  in  the  Conference 
to  which  he  belongs.  But  no  man  should  be  appointed 
merely  because  he  "  is  fit  for  nothing  else."  One  society 
had  better  suffer  than  many.  Nor  because  he  is  very 
desirous  of  the  office.  This  is  pleasing  a  good  man  at  too 
great  a  sacrifice.  Nor  because  he  has  held  the  office  a  year 
or  two,  and  will  be  afflicted  if  removed.  Many  may  be 
afflicted  if  he  is  not  removed,  and  mildew  blast  the  office 
and  its  functionaries.  Nothing  excites  a  hue  and  cry 
against  it,  or  in  favor  of  making  it  elective,  or  modifying  it, 
so  quick. 

But  the  expense  is  one  of  the  strongest  grounds  of  objec- 
tion. We  are  aware  that  it  costs  something,  but  not  half 
what  it  is  really  worth.  Presiding  elders  often  give  advice 
in  difficulty  that  is  of  more  value  to  a  preacher,  or  a  church, 
or  both,  than  all  they  pay  him  twice  told.  It  is  through 
them  that  the  people  receive  their  preachers,  and  the 
preachers  their  appointments.  And,  if  we  may  be  pardoned 
for  divulging  the  secrets  of  the  cabinet,  we  will  say  they 
generally  make  the  appointments,  while  the  bishop  only 
accedes  to  them,  and  decides  where  elders  disagree.  They 
are  the  men,  too,  to  correct  errors  in  the  appointments,  and 
to  adjust  difficulties  by  changing  preachers,  where  it 
becomes  necessary,  so  as  ta  ;mprove  their  situation,  relievo 


EPISCOPACY   NECESSARY   TO   ITINERANCY.  369 

the  people,  and  further  the  cause.     And  they  often  do  it 
with  excellent  effect.     And  yet  the  societies  relieved,  or 
especially  helped,  do  not  pay  their  presiding  elder  so  much 
in  several  years  as  it  would  cost  them,  on  the  Independent 
system,  to  effect  a  single  settlement  or  removal.     One  ordi- 
nation or   dismission   costs   some   congregational   societies 
more  than  they  would  pay  a  presiding  elder,  as  Methodists, 
in  five  or  ten  years.     And  yet  Congregationalists  are  not 
generally  better  satisfied  with  the  preachers  they  settle,  than 
our  people  are  with  those  who  are  sent  them,  according  to 
our  system.     This  is  an  interesting  fact,  which  the  disaf- 
fected and  incredulous  are  invited  to  consider.     The  writer 
has  been  astonished  at  the  result  of  his  own  investigations 
in  the  premises. 

But  it  is  objected  that  quarterly  meetings  are  not  as 
interesting   as   formerly.     This   may  be,   but  it  must  be 
remembered    our    circumstances    have    changed.      When 
Methodists  were  few  and  far  between,  and  had  but  little 
preaching  in  any  one  place,  few  meeting-houses,  and  no 
Sabbath  Schools  to  require  their  attention  at  home,   and 
especially  when  they  were  persecuted  and  treated  as  out- 
casts by  other  sects,  quarterly  meetings   were   important 
occasions.     Brethren  assembled  from  a  great  distance,  ex 
changed  sympathies,   heard   the   word   of  the   Lord,  and 
rejoiced  together  as  fellow-sufferers,  bound  for   the   same 
heavenly  country.     Their  religion  was  the  same  as  our's 
The  peculiar  zest  of  their  quarterly  meetings  was  attrib- 
utable to  the  circumstances.     Restore  those  circumstances, 
and  old  fashioned  quarterly  meetings  will  follow  as  a  matter 
of  course.     But  this  is  not  desirable,  good  as  old  times 
were.      We  prefer  to  be  more  numerous  and  influential, 
have  regu'ar  preaching  and   other   religious   privileges  at 


360  COMPENDIUM    OF   METHODISM. 

home,  though  they  may  deprive  us  of  the  warm  and  happ} 
greetings  of  other  days. 

Still,  however,  we  admit  these  great  occasions  are  import 
ant,  and  we  are  happy  to  know  that  in  some  parts  they  are 
maintained.  They  exert  an  excellent  influence  in  counter- 
acting our  tendency  to  localism,  and  create  a  sympathy 
between  adjoining  societies,  both  pleasant  and  profitable. 
Besides,  they  have  a  good  appearance,  which  strengthens 
our  influence  in  community. 

But  we  are  wandering  from  the  point.  Our  object  is  to 
show  the  importance  of  the  episcopacy,  aided  by  the  pre- 
siding eldership,  to  the  efficiency,  stability,  and  perpetuity 
of  the  itinerant  system.  It  seems  to  have  been  contrived 
and  endowed  with  special  reference  to  it.  Less  power 
would  not  have  answered  the  purpose — more,  might  have 
been  dangerous.  The  happy  medium  seems  to  have  been 
discovered.  Preachers  now  entering  the  itinerancy,  sur- 
render the  abstract  right  of  choosing  their  own  places  of 
labor,  and  submit  to  the  appointment  of  the  bishops.  They 
doit  voluntarily  —  nobly.  Thus  devoting  themselves  to  the 
system,  they  are  bound  by  their  own  choice  to  conform  to 
its  regulations,  and  occupy  such  fields  as  are  assigned  them. 
They  are  not  at  liberty  to  select  for  themselves,  or  enter 
into  any  negotiations  with  the  people,  with  a  view  to  obtain 
a  particular  appointment.  This  is  at  variance  with  the  sys- 
tem, and  is  dangerous  to  its  existence.  Yet  it  is  perfectly 
consistent  for  them  to  represent  their  situation  to  the 
bishops,  and  "  ask  what  they  will."  The  only  difficulty 
about  this  practice  is,  brethren  are  liable  to  be  more  ein- 
phatic  than  is  suitable,  and  if  their  wishes  are  not  gratified, 
to  be  offended  and  complain.  They  do  not  consider  that 
)ther   preachers   have   claims,  or  that  the    wishes  of   the 


EPISCOPACY   NECESSARY   TO   ITINERANCY.  361 

people  are  to  be  consulted  as  well  as  their  own.  They  view 
the  subject  in  one  aspect  only,  and  thus  are  deceived.  If 
in  imagination  they  would  exchange  places  with  the  bishop  a 
few  moments,  they  might  conceive  many  reasons  why  they 
should  not  be  indulged. 

On  the  other  hand,  the  people  coming  into  the  church 
surrender  the  right  of  choosing  their  own  preachers,  and 
engage  to  take  their  chance  with  others.  They  accordingly 
secure  the  use  of  their  pulpits  to  the  ministers  of  the  church 
duly  appointed,  reserving  the  right  of  representation  and 
petition,  similar  to  that  enjoyed  by  the  preachers  in  regard 
to  their  appointments.  As  it  is  improper  for  the  preachers 
to  enter  into  any  negotiations  with  them,  so  the  least  attempt 
on  their  part  to  negotiate  with  the  preachers,  contrary  to 
the  stipulations  of  the  system,  is  a  breach  of  solemn  con- 
tract. It  is  clandestinely  attempting  to  exercise  a  right 
they  have  relinquished  openly,  and  may  be  characterized  as 
"  pious  fraud" 

Our  itinerant  system  is,  therefore,  one  of  compromise, 
involving  a  mutual  sacrifice  for  a  general  good,  and  vest- 
ing the  executive  or  motive  power  in  our  bishops.  That  it 
is  powerfully  effective  will  not  be  denied.  We  believe  it  is 
equally  safe.  But  take  away  the  executive  power  from  our 
bishops,  the  rights  now  surrendered  revert  to  their  original 
owners,  our  system  is  dissolved,  and  our  appointments,  like 
our  breakfasts,  become  a'matter  of  "  truck  and  dicker" 

If  any  are  disposed  to  deny  this,  we  refer  them  to  history. 
What  has  become  of  Lady  Hundingdon's  itinerancy  ?  How 
have  seceders  prospered  in  renouncing  the  "  terrible  power  of 
episcopacy,"  and  standing  upon  abstract  rights  ?  A  father 
and  a  leader  in  the  experiment  has  just  called  to  consult 
about  his  return  to  the  direction  of  that  power  ;  and  ere  the 
words  we  are  writing  will  see  the  light,  that  brother  will 


362  COMPENDIUM    OF   METHODISM. 

probably  be  restored  to  the  itinerant  ranks.  He  has  learned 
by  experiment  that  an  efficient  itinerancy  cannot  co-exist 
with  Congregationalism  —  that  nothing  short  of  moral  sove- 
reignty in  the  appointing  power  is  equal  to  the  undertaking, 
and,  therefore,  he  submits  to  it  again  for  conscience  sake. 
What  he  has  learned  by  experience,  we  have  long  since 
been  convinced  of  by  other  means  ;  and  never  witness  any 
serious  attempts  to  remodel  our  episcopacy,  either  in  its 
principles  or  subordinate  agencies,  without  trembling  for  the 
result. 


CHAPTER   V. 

IHE   GOVERNMENT   OF   THE  M.  E.    CHURCH   WELL   BALANCED. 
ITS  DANGERS   AND   SECURITIES.         v 

The  principal  objections  urged  against  our  system  con- 
verge to  this  one  point,  viz.,  the  power  of  the  ministry.  It 
is  assumed  that  it  is  too  great,  and,  therefore,  dangerous 
tu  the  rights  and  liberties  of  the  people.  A  brief  consid- 
eration of  this  general  charge  is  essential  to  our  object. 
Preliminary,  however,  to  the  main  question,  we  beg  leave 
to  remind  the  reader, 

1.  That  we  do  not  pretend  that  our  system  is  absolutely 
perfect ;  nor,  if  it  were  so,  that  it  would  never  fail  of  secur- 
ing the  proper  objects  of  government ;  since  so  much  imper- 
fection of  knowledge  and  judgment  attach  to  its  administra- 
tors, to  say  nothing  of  its  subjects.  Melancholy  results  have 
sometimes  occurred  under  the  safest  and  best  of  systems. 

2.  That  this  power,  whatever  it  be,  has  settled  upon  the 
ministry  providentially,  and  by  a  sort  of  necessity,  rather 
than  by  the  ambition  and  self-seeking  of  its  incumbents.  God 
first  raised  up  a  Wesley,  and  endowed  him  with  peculiar 
grace.  A  few  individuals,  being  awakened,  came  to  him  for 
advice,  and  submitted  themselves  to  his  direction.  Here  his 
power  commenced.  He  could  do  no  less  than  to  suggest 
certain  rules  for  them  to  observe,  such  as  he  deemed  neces 
sary  to  secure  the  great  object  of  their  pursuit.  Nor  was  it 
reasonable  for  him  to  continue  the  relation  of  spiritual  guide 

363 


364  COMPENDIUM    OF   METHODISM. 

to  them,  if  they  would  not  yield  to  his  advice.     As  the  num- 
ber multiplied,  and  new  difficulties  arose,  his  responsibility 
increased,  and  further  advices  and  rules  became  necessary, 
which  he,  as  the  teacher  and  guide  of  the  flock,  must  make. 
When  his  charge  became  too  great  for  him  to  supervise 
alone,  and  Providence  raised  up  other  men  of  his  own  spirit, 
he  employed  them  to  aid  him,  and  gave  them  the  part  of  his 
own  authority  their  new  duties  required.      Here  was  the 
beginning  of  their  power.     Some  of  his  children,  emigrating 
to  this  country,  and  commencing  religious  operations,  as  we 
have  shown,  solicited  the  extension   of   his   episcopal   and 
fatherly  watch-care  to  them,  also,  which  he  could  not  refuse. 
But  how  should  he  guide  and  govern  them,  but  by  the  same 
means  he  had  adopted  at  home  ?     Hence  the  introduction 
of  his  minutes,  which  constituted  our  discipline  ^t  the  first, 
and  the  preachers  he  sent  to  act  for  him,  and,  therefore, 
clothed  with  his  authority,  to  do  his  work,  and  report  to  him. 
Hence,  also,  his  ordination  of  Dr.  Coke,  and  the  arrange- 
ments for  an  episcopal  form  of  government,  and  the  organi 
zation  of  the  societies  into  a  church.     There  was   no   plan 
ning,  —  no  preconcert,  —  no    "  stealing   the   march   of  the 
people,"  —  no    "Jesuitical  contrivance  to  establish  another 
hierarchy/'  —  nothing  of  the  kind.     Things  came  along  as 
they  were  needed.     The  want  was  first  seen,  and  the  supply 
was  fitted  to  it.     And  thus  it  has  been  through  our  whole 
history,    and    none    have    been   better    pleased   with    the 
little  additions  and  subtractions  which  have  occurred  from 
time  to  time,  than  the  people  themselves ;  and  we   believe 
the    day  has  not  yet  dawned  when  they  would  not  have 
been  deeply  afflicted  by  a  radical  revolution,  though  it   had 
imposed    on    them    twice    their    present  authority  in  the 
government.     For  proof  of  this,  we  refer  to  the  two  incon- 
testable facts  of  history,  viz.,  1.  That  every  effort  that  has 


GOVERNMENT   WELL   BALANCED.  365 

been  made  to  effect  such  a  revolution  has  been  limited  to 
comparatively  few  individuals.  And,  2.  That  all  these 
efforts  have  originated  and  been  chiefly  conducted  by  disaf- 
fected preachers. 

3.  We  think  it  important,  also,  to  be  remembered,  that 
this  power,  however  great,  is  of  Wesleyan  descent,  and  is 
vastly  less  than  that  exercised  by  our  venerated  founder. 
No  little  prejudice  has  resulted  from  misapprehension  on 
these  points,  which  is  our  apology  for  their  introduction  at 
this  time. 

4.  We  would  suggest,  finally,  that  the  existence  of  great 
powers  and  trusts  in  a  public  officer  does  not  prove,  per  se, 
that  they  are  peculiarly  dangerous.  To  make  out  an 
alarming  case,  it  must  be  shown,  1.  That  there  is,  or  may 
be,  a  peculiar  want  of  interest  in  the  officer.  2.  That  he  is 
wanting  in  the  wisdom  necessary  to  the  duties  devolving 
upon  him.  3.  That  he  lacks  the  requisite  time  and  oppor- 
tunity. 4.  That  peculiar  motives  operate  to  influence  him 
to  betray  his  trusts,  and  abuse  his  powers.  And,  5.  That 
he  is  not  guarded  by  suitable  checks. 

But  who  will  undertake  to  prove  any  one  or  all  of  these 
things,  in  relation  to  the  ministry  of  our  church  ?  Their 
business  is  to  convert,  organize,  discipline  and  save  the  peo- 
ple. That  good  men  may  attempt  this  work,  who  are  not 
suitably  informed,  is  admitted.  But  then  no  minister  is 
alone  ;  he  is  under  inspectors,  tutors,  and  overseers,  and  if 
not  qualified  for  the  task,  it  will  soon  be  discovered,  and  hw 
will  be  discharged,  or  placed  in  a  position  suited  to  his  capa- 
city. Injury,  therefore,  from  this  source  can  only  be  tem- 
porary. As  to  time  and  opportunity,  our  travelling  preach- 
ers have  every  possible  advantage.  This  is  their  peculiar 
business,  with  which  they  are  to  let  nothing  interfere.  That 
they  will  either  enter  or  continue  in  the  work  without  inter- 


366  COMPENDIUM  OF  METHODISM. 

est,  is  incredible  ;  for  the  motives  which  affect  an  uninter- 
ested heart  are  on  the  wrong  side.  Worldly  honor  is  not 
found  here,  nor  wealth,  nor  ease,  nor  convenience  ;  but  per- 
secution, reproach,  poverty,  incessant  labor  and  sacrifice, 
are  its  universal  accompaniments.  And,  beside,  our  disci- 
plinary checks  to  indifference,  and  the  misuse  of  ministerial 
functions,  are  severe  beyond  parallel. 

To  demonstrate  these  points,  let  us  consider, 

1.  The  powers  and  circumstances  of  our  bishops.  Their 
powers  are  considerable,  but  greatly  inferior  to  those  exer- 
cised by  Mr.  Wesley.  He  presided  in  the  Conferences,  — 
appointed  preachers  to  all  the  Methodist  pulpits  in  England, 
—  adopted  rules  and  regulations  for  the  government  of  the 
connection,  —  had  the  entire  management  of  all  the  Con- 
ference funds,  and  the  produce  of  the  books,  —  received, 
ordained,  and  dismissed  whom  he  pleased,  and  was  respon- 
sible to  no  earthly  tribunal  for  his  conduct. 

But  it  is  far  otherwise  with  our  bishops.  They  have  no 
legislative  authority  whatever,  other  than  what  may  be 
involved  in  the  right  of  giving  advice,  —  have  no  control  of 
church  funds,  —  can  neither  receive  nor  exclude  a  minister 
or  member,  except  by  a  disciplinary  process,  —  have  no 
power  of  appointment  to  our  pulpits,  but  what  is  delegated 
by  the  General  Conference,  —  and  are  strictly  amenable  to 
that  body  for  all  they  do  or  leave  undone,  —  and  are  liable 
to  be  arraigned,  disfranchised,  and  expelled  for  improper 
conduct,  without  the  right  of  an  appeal. 

Their  powers  are  considerably  less  than  they  were  at  the 
organization.  According  to  the  minutes  of  the  Conferences 
for  1784,  which,  with  the  English  minutes,  then  constituted 
the  discipline  of  the  church,  no  one  could  be  ordained  super- 
intendent, elder,  or  deacon,  without  the  consent  of  a  super- 
intenlenf,  however  unanimously  elected  by  the  Conference  • 


GOVERNMENT  WELL  BALANCED.         367 

nor  was  any  brother  allowed  to  print  his  own  or  another's 
writings,  without  the  approbation  of  one  of  the  superintend- 
ents. They  also  received  and  decided  appeals.  But  it  is 
not  so  now.  They  ordain  such  as  the  Conferences  elect,  — 
have  no  other  than  an  advisory  jurisdiction  of  our  printing, 
—  and  decide  no  appeals,  except  on  questions  of  discipline, 
this  power  being  transferred  to  the  Conferences. 

Nor  are  their  powers  and  privileges  equal  to  those  exer- 
cised by  the  bishops  of  the  Protestant  Episcopal  Church. 
They  have  a  veto  power  on  the  action  of  the  house  of  dele- 
gates, in  their  General  Convention,  so  that  no  man  can  be 
put  into  the  episcopacy  without  their  consent,  nor  can  a 
bishop  be  tried  and  deposed  except  by  bishops.  They  may 
also  originate  or  arrest  any  measure  they  please  ;  so  that 
their  relation  to  the  lower  house  is  similar  to  that  of  the 
English  House  of  Lords  to  the  House  of  Commons.  Their 
official  duties  are  comparatively  easy  and  pleasant,  and  their 
pecuniary  compensation  treble  that  of  our  bishops,  whose 
onerous  labors  require  them  to  be  from  home  most  of  the 
time,  and  appropriate  all  their  energies. 

Our  venerated  Bishop  Hedding,  from  whose  opinion  there 
will  be  no  appeal,  says  :  "  The  superintendents  now  have  no 
power  in  the  church  above  that  of  elders,  except  what  is 
connected  with  presiding  in  the  Conferences,  fixing  the 
appointments  of  the  preachers,  and  ordaining.  They  have 
no  voice  in  any  question  to  be  decided  by  vote  in  any  Con- 
ference, —  no  vote  even  in  making  the  rules  by  which  they 
themselves  are  to  be  governed.  They  are  the  servants  af 
the  elders,  to  go  out  and  execute  their  commands. 

"  At  the  same  time  they  are  held  rigidly  responsible,  not 
only  for  their  private  conduct,  but  also  for  their  official  acts. 
The  General  Conference  appoints  '  a  Committee  on  Episco- 
pacy,' consisting  of  one  delegate  from  each  Annual  Confer- 


368  COMPENDIUM    OF   METHODISM. 

ence,  to  examine  the  conduct  of  the  superintendents,  both 
private  and  official,  for  the  four  years  next  preceding  the 
session,  and  to  present  to  the  Conference  any  thing  they 
find  exceptionable.  To  this  committee  any  preacher  or 
member  of  the  church  may  have  access  with  any  complaint 
he  is  pleased  to  prefer,  and  that  in  the  absence  of  the  ac- 
cused bishop,  and  without  his  knowledge.  And,  seeing 
the  church  has  intrusted  superintendents  with  important 
powers,  it  is  admitted  this  provision  is  wise  and  prudent ; 
only  it  may  be  doubted  whether  a  bishop  ought  not  to  be  fur- 
nished with  notice,  and  allowed  to  be  present,  when  any  com- 
plaint is  about  to  be  preferred  against  him ;  for,  though  a 
bill  may  not  be  found  against  him,  so  as  to  bring  the  question 
before  the  Conference  in  his  presence,  yet  the  complaint 
itself,  with  the  statements  accompanying  it,  may  make  im- 
pressions on  the  minds  of  some  of  the  committee  which  may 
injure  the  bishop  during  life. 

"  The  General  Conference  may  expel  a  bishop,  not  only 
for  immoral  conduct,  but  for  improper  conduct,  if  they  see  it 
necessary. 

"  Improper  conduct,  in  our  discipline,  means  a  small  offence, 
below  a  crime ;  and  though  the  preachers  and  private  mem- 
bers may  be  expelled  for  that  kind  of  offence,  when  it  is  per- 
sisted in  after  repeated  admonitions,  yet  no  one  but  a  bishop, 
not  even  a  child,  or  a  slave,  can  be  expelled  for  the  first 
improper  act  of  that  character.  And  if  a  bishop  be  expelled 
he  has  no  appeal." 

Under  these  circumstances,  where  is  the  danger  from  our 
episcopacy  ?  Entirely  subject  to  the  body  of  the  elders, 
restricted  and  regulated  by  specific  statutes,  and  Reclining 
rather  than  increasing  in  its  powers,  who  can  feel  any  great 
alarm  ?  The  idea  is  ridiculous  !  Those  who  object  to  their 
\j pointing  the  preachers,  should   consider,  that,  if  we  will 


GOVERNMENT    WELL   BALANCED.  btfi* 

aaaintah  our  itinerancy,  the  power  to  do  this  must  be  lodged 
somewhere.  Nothing  short  of  it  will  suffice.  To  whom, 
then,  shall  it  be  intrusted  ?  Who  are  wiser,  better,  more 
interested,  freer  from  the  influence  of  selfishness  and  other 
impure  motives,  and  in  a  condition  to  judge  more  discreetly, 
than  they  ?  Give  it  to  the  preachers  and  people  in  general, 
and  it  would  soon  have  an  end.  Vest  it  in  a  committee,  or 
in  the  Conference,  and  the  result  will  be  the  conflict  of  oppos- 
ing feelings  and  claims,  confusion  and  destruction. 

As  it  is,  it  is  equally  safe  and  fair  for  both  laity  and 
clergy,  endangering  neither  the  liberty  nor  prosperity  of  one 
or  the  other,  and  securing  spiritual  results  the  most  magnifi- 
cent and  encouraging. 

Others  may  complain  that  the  bishops  decide  law  questions. 
But  is  not  this  a  wise  arrangement  ?  Such  questions  will 
arise,  and  must  be  settled.  Who  is  better  qualified  to  decide 
them  than  our  bishops  ?  Selected  from  among  our  first 
preachers,  travelling  through  the  Conferences,  and  convers- 
ing with  our  oldest  and  best  informed  men,  and  being  in  a 
position  requiring  them  to  study  and  understand  every  part 
of  our  economy,  they  are  expected  to  combine  the  disciplinary 
wisdom  of  the  whole  church.  Besides,  being  public  men,  not 
the  bishops  of  my  Conference  or  of  yours,  not  of  sectional 
itinerancy  but  of  general^  they  are  necessarily  free  as  erring 
mortals  can  be  from  sectional  prejudices  and  predilections, 
which  warp  the  judgment  and  elicit  one-sided  decisions.  If 
this  power  was  lodged  with  the  Annual  Conferences,  what 
would  become  of  our  union  ?  A  single  year  would  not  pass, 
before  different  Conferences  would  be  in  open  conflict  with 
each  other  on  law  questions.  The  discussion  would  be  car- 
ried into  our  pulpits  and  papers,  and  what  would  be  the 
-esult  ?     The  reader  cannot  mistake. 

With  whom,  then,  oould  this  power  be  better  intrusted  ? 

24 


370  COMPENDIUM    OF   METHODISM. 

Is  it  not  safe  ?  If  a  decision  be  made  which  any  brothel 
considers  erroneous,  he  has  the  right  of  appeal  to  the  Gene- 
ral Conference,  and  may  go  before  that  body  and  argue  the 
case  at  length ;  and  if  he  can  convince  a  majority  that  he  is 
right,  said  decision  will  be  reversed.  But  "  it  is  not  demo- 
cratic !  "  Possibly  not ;  but  what  is  democracy  on  this  sub- 
ject ?  The  American  constitution  declares  "  the  judicial 
power  shall  extend  to  all  cases  arising  under  the  constitution  , 
th3  laws  of  the  United  States,  and  treaties  made,  or  to  be 
made,  under  their  authority. "  "  This,"  says  Mr.  Bayard, 
with  the  endorsement  of  Chief  Justice  Marshall,  Judge  Story, 
Chancellor  Kent,  and  other  distinguished  jurists,  "  necessa- 
rily gives  to  the  courts  authority  to  declare  an  act  of  Con- 
gress, an  article  in  a  State  constitution,  or  a  State  law,  which 
is  inconsistent  with  the  constitution  of  the  United  States, 
void.  When  a  question  of  this  kind  arises,  and  is  brought 
before  the  Supreme  Court  for  adjudication,  its  decision  must 
be  final,  and  conclusive  ;  because  the  constitution  gives  to 
that  tribunal  power  to  decide,  and  has  given  no  appeal  from 
its  decision." 

This  is  democracy ;  and  yet  the  Supreme  Judges  of  the 
United  States  Court  are  authorized  to  declare  not  only 
State  constitutions  and  laws,  but  the  laws  and  treaties  of 
Congress,  void ;  and  there  is  no  appeal  or  redress.  The 
President  of  the  United  States,  Congress,  and  all  the  peo- 
ple, must  submit.  So  says  the  constitution,  which  is  the 
supreme  law  of  the  land,  and  so  says  history,  and  every 
day's  experience.  Is  it  a  great  thing,  then,  a  dangerous 
feature  of  our  economy,  that  the  bishops  decide  questions  of 
law  for  us,  subject  to  an  appeal  to  the  General  Conference  ? 
We  think  not. 

2.    A  similar  process  of  reasoning  will  show  that  the 
sowers  exercised  by  the  presiding  elders  are  equally  safe 


GOVERNMENT   WELL   BALANCED.  371 

They  are,  generally,  men  of  information  and  experience. 
We  see  no  object  a  bishop  can  have  in  appointing  unsuit- 
able men,  or  men  who  have  not  the  confidence  both  of  the 
'preachers  and  the  people.  Nor  do  we  conceive  of  any 
motive  calculated  to  influence  this  officer  to  abuse  his  author- 
ity in  reference  to  any  part  of  his  flock.  He  may  err,  and 
thus  give  offence  ;  but  he  must  be  a  very  unsuitable  man  for 
the  office,  and,  withal,  an  odd  genius,  to  oppress  his  breth- 
ren, where  all  the  motives  bearing  upon  the  case  impel  to  a 
different  course. 

But  should  he  get  warped,  and  become  conceited,  sour,  or 
one-sided,  so  as  to  decide  disciplinary  questions  erroneously, 
or  otherwise  act  inconsistently  with  his  proper  dignity  or  our 
economy,  the  remedy  is  at  hand.  If  the  case  requires  im- 
mediate attention,  it  may  be  laid  before  the  bishop  having 
charge,  whose  duty  it  will  be  to  examine  the  matter,  and 
remove,  reprove,  or  advise  him,  as  he  shall  judge  necessary, 
and  take  such  other  measures  as  the  arrest  of  the  evil  may 
require.  Otherwise,  the  offender  may  be  arraigned  at  the 
ensuing  Annual  Conference,  his  administration  reviewed  and 
corrected,  and  himself  punished  according  to  our  discipline 
and  usage.  If  these  are  not  sufficient  guarantees  for  the 
good  behavior  of  presiding  elders,  and  for  the  rights  and 
liberties  of  brethren  under  their  supervision,  we  mistake 
their  importance. 

And  is  not  all  the  power  they  possess  necessary  to  protect 
both  preachers  and  people,  from  unintentional  or  other  injn 
ries  they  are  liable  to  experience  from  each  other  ?  Suppose 
the  people  attempt  a  wrong  course  toward  the  preacher,  who 
is  to  check  them  and  protect  him  ?  And  suppose  he  should 
intrude  upon  their  rights  and  interests,  who  is  to  arrest  him 
and  defend  them  ?  The  bishops  are  too  far  off,  or  otherwise 
occupied,  to  investigate  all  such  cases  ;  and  if  they  were  not, 


372  COMPENDIUM   OF   METHODISM. 

the  d<j  tails  of  difficulty  had  better  be  attended  to  by  a  sub 
ordinate  officer.     Then,  should  a  case  prove  to  be  serious, 
and  come  before  him  by  appeal,  he  will  be  prepared  to  adju- 
dicate it  without  prejudice  or  partiality. 

We  have  been  surprised  to  hear  some  preachers,  and 
societies,  too,  complain  of  the  power  of  our  bishops  and  pre- 
siding elders.  What  would  have  become  of  them  had  it  not 
been  for  this  very  power,  is  a  sober  question.  It  has 
plucked  them  out  of  trouble  more  than  once.  But  so  it  is  ; 
the  most  obliged  are  often  the  most  forgetful  of  their  obliga- 
tions. The  words  of  our  first  two  bishops  are  full  of  im- 
port. We  commend  them  to  the  consideration  of  all  candid 
minds  :  — 

"  Is  it  not  strange,"  say  they,  speaking  of  presiding  elders, 
"  that  any  of  the  people  should  complain  either  of  this  or  of 
the  episcopal  office  ?  These  offices  in  the  church  are  pecu- 
liarly designed  to  ameliorate  the  severity  of  Christian  Disci- 
pline, as  far  as  they  respect  the  people.  In  them  the 
people  have  a  refuge,  an  asylum  to  which  they  may  flee  on 
all  occasions.  To  them  they  may  appeal,  and  before  them 
they  may  lay  all  their  complaints  and  grievances.  The  per- 
sons who  bear  these  offices  are  their  fathers  in  the  gospel, 
ever  open  of  access,  ever  ready  to  relieve  them  under  every 
oppression." 

3.  These  remarks  apply  with  equal  force  to  preachers  in 
charge  of  circuits.  They  are  judges  of  law  in  their  respect- 
ive stations,  as  the  presiding  elders  are  in  their  districts,  and 
as  the  bishops  are  in  the  whole  church ;  but  any  brother 
may  appeal  from  their  decision,  and,  if  it  be  wrong,  he  can 
have  it  corrected,  and  all  the  action  based  upon  it  reversed. 
In  this  respect  our  jurisprudence  answers  well  to  that  of  the 
States,  though  more  democratic  even,  as  in  the  other  partic- 
ular  already  mentioned.      The    decision   of  the    Supreme 


GOVERNMENT   WELL   BALANCED.  373 

Judges  of  the  United  States  Court  is  final.  The  decisions 
of  the  Supreme  Courts  of  the  different  States  are  also  final 
in  most  cases,  but  not  in  all.  In  questions  relating  to  the 
Constitution  and  United  States  law,  with  many  others  of  high 
importance,  but  which  need  not  be  named,  an  appeal  may  be 
taken  to  the  Supreme  Court  of  the  country.  Appeals  arc 
also  allowed  from  all  the  lower  Courts,  in  specific  cases,  to 
those  which  are  higher,  sometimes  to  the  highest.  But  with 
us  there  may  be  an  appeal,  in  one  way  or  another,  in  every 
case,  sufficient,  at  least,  to  secure  a  fair  and  impartial  deci- 
sion from  our  highest  judicial  authority  ;  so  that  every  mem- 
ber has  security,  not  only  for  his  character  as  a  member  of 
the  church,  but  for  his  opinions  of  our  church  polity. 

Some  have  objected  that  preachers  in  charge  appoint  our 
class  leaders,  as  though  it  were  a  very  dangerous  arrange- 
ment. But  the  alarm  is  not  general.  The  operation  of  this 
part  of  our  system  has  been  so  satisfactory,  it  is  difficult  to 
create  a  panic  about  it  among  the  people  in  the  most  exciting 
times.  One  experimental  fact  weighs  more  with  them,  and 
with  all  sober-minded  men,  than  a  hundred  fine-spun  argu- 
ments. But  the  arguments  against  this  are  as  weak  as  the 
facts  in  favor  of  it  are  potent.  To  prove  that  a  public 
officer  is  particularly  in  danger  of  using  his  authority  so  as 
to  offend  and  injure  his  constituents,  some  probable  motive 
must  be  shown.  But  what  motive  can  operate  upon  a 
preacher  in  charge  to  induce  him  to  appoint  unsuitable 
leaders,  or  leaders  he  knows  to  be  disagreeable  to  the 
classes  ?  It  is  impossible  to  conceive  of  any.  The  danger 
is  greater  in  the  opposite  direction.  The  love  of  approba- 
tion k  usually  so  strong  in  ministers,  as  well  as  others,  they 
are  more  liable  to  be  indulgent  than  oppressive.  Besides, 
if  one  was  inclined  to  be  more  independent  than  prudence 
would  allow,  a  moment's  reflection  would  suggest  that  to  be 


374  COMPENDIUM    OF   METR.iDISM. 

so  in  such  a  case  would  be  the  height  of  folly.  Preachers 
cannot  compel  their  members  to  attend  the  classes  of  offen- 
sive leaders ;  and  they  know  it.  Nor  would  they  be  willing 
to  answer  for  disciplining  members  for  neglecting  to  attend 
class  under  such  circumstances.  One,  therefore,  who  has 
the  spiritual  prosperity  of  the  church  at  heart,  will  endeavor 
to  select  such  leaders  as  are  suitable  and  most  agreeable  to 
the  members.  If  a  different  character  should  happen  to 
obtain  charge,  he  will  soon  reveal  his  unfitness  for  the  pas- 
toral office,  and  receive  his  discharge. 

There  is  another  consideration  that  comes  in  here,  not  to 
be  overlooked.  The  appointment  of  leaders  is  not  so  arbi- 
trary as  has  been  represented.  Though  classes  are  seldom 
called  upon  to  vote  in  reference  to  it,  their  wishes  are  gen- 
erally known  and  respected.  The  other  leaders  and 
stewards  are  also  consulted,  and  often  make  nominations  by 
the  preacher's  request.  He  is  anxious  to  appoint  the  best 
men  possible.  He  would  naturally  please  all  parties,  and  at 
the  same  time  consult  the  interests  of  the  cause  ;  therefore, 
he  takes  advice.  But  should  he  neglect  this  precaution,  or 
appoint  an  unsuitable  man  notwithstanding  it,  the  class  will 
decline,  and  both  leader  and  members  will  naturally  covet  a 
change,  when  the  error  may  be  corrected.  Should  he 
exercise  "  this  power  in  a  capricious  or  tyrannical  manner, 
the  people  may  lay  their  grievances  before  the  bishops,  or 
presiding  elders,  or  before  the  yearly  Conference,  which 
may  proceed  even  to  his  expulsion,  if  he  grossly  offend 
against  that  wisdom  which  is  from  above,  and  which  is  first 
pure,  then  peaceable,  gentle,  and  easy  to  be  entreated,  full 
of  mercy  and  good  fruits,  without  partiality,  and  without 
hypocrisy."  — History  of  Discipline,  p.  304. 

But  why  allow  the  preachers  to  appoint  the  leaders  at 
all  ?      Why  not  let  the  classes  or  society  choose  them  ? 


GOVEKNMENT   WELL   BALANCED.  875 

For  this  reason,  if  for  no  other  :  Their  work  is  strictly 
spiritual  and  pastoral  —  the  work  of  the  minister,  so  far  as 
he  can  do  it,  and  the  work  for  which  he  is  responsible  to  his 
Conference,  to  his  people,  and  his  God.  The  leaders  are 
his  "  helpers  "  in  watching  and  guiding  the  flock,  and  who 
is  in  a  condition  to  judge  what  kind  of  help  he  needs  so  well 
as  himself?  He  understands  the  qualifications  of  the  candi- 
dates, and  the  real  necessity  of  the  classes,  as  no  other  per- 
son can  understand  them,  and  is  likely  to  be  free  from  many 
local  prejudices  and  false  notions,  that  might  operate  disas- 
trously in  the  election  of  a  leader.  Take  away  from  him 
the  power  to  appoint  the  leaders,  and  you  lessen  his  respon- 
sibility in  regard  to  the  spiritual  condition  of  the  church 
one  half,  at  least,  and  lay  it  upon  the  leaders.  Then,  if 
religion  wanes,  he  may  charge  it  to  the  leaders,  and  the 
leaders  may  charge  it  to  him,  and  the  church  may  take  sides 
with  which  they  please.  Thus,  there  would  be  confusion  in 
the  elections,  contention  in  the  administration,  and  failure 
where  we  now  have  peace  and  prosperity.  So  long  as  the 
preacher  in  charge  is  the  responsible  executive  officer, 
he  must  have  authority  to  select  his  own  cabinet.  To 
make  him  responsible,  and  deny  him  this,  would  be  an 
anomaly  in  legislation. 

Some  have  objected  that  the  preacher  in  charge  is 
authorized  to  appoint  committees  to  try  accused  members, 
and  preside  in  such  trials.  But  who  can  do  it  more  impar- 
tially, or  with  greater  wisdom?  If  we  try  members  by 
committees,  the  committees  must  be  appointed,  and  some 
one  must  preside.  The  president  should  be  responsible  for 
the  proceedings  of  the  trial,  that  they  be  disciplinary  and 
correct.  He  should,  therefore,  understand  the  Discipline, 
the  general  principles  of  civil  jurisprudence,  and  be  un- 
biased by  party  connections  and  party  feelings.     Who  is  so 


376  COMPENDIUM    OF   METHODISM. 

likely  to  possess  the  necessary  qualifications  as  the  preacher 
in  charge  ?  But  he  may  err.  It  is  not  impossible  that  he 
may  administer  discipline  in  a  partial  and  oppressive  man- 
ner. These  are  contingencies  to  which  we  must  always  be 
liable.  But  the  security  of  the  membership  against  injus- 
tice from  this  source  lies,  first,  in  their  right  of  appeal  to 
the  Quarterly  Conference,  where  the  whole  case  will  be  con- 
sidered and  decided  by  another  court.  But  should  the 
appellant  still  think  injustice  done  him,  he  has  one  other 
resort.  He  may,  secondly,  follow  the  preacher  to  the  next 
Annual  Conference,  and  there  arraign  him  for  mal-adminis- 
tration,  and  thus  obtain  the  judgment  of  that  body  upon  the 
subject,  the  effect  of  which  will  be  either  to  establish  or 
reverse  the  preceding  decisions  in  his  case. 

Under  these  liabilities,  and  what  to  a  preacher  is  a  mat 
ter  of  the  highest  concern,  under  the  liability  of  being 
sensured,  and  even  expelled  for  wrong,  and  especially  for 
malicious,  administration  ;  liable  to  a  civil  suit  also  from  the 
injured  party,  it  seems  to  us  very  unlikely  that  a  preacher 
in  charge  will  allow  himself  to  depart  widely  from  Christian 
propriety,  either  in  the  appointment  of  committees  or  in 
presiding  over  them  in  church  trials.  But  allowing  that  he 
may  do  so,  who  could  be  more  safely  trusted,  or  more 
promptly  and  effectively  arrested? 

In  relation  to  the  right  of  nominating  the  stewards,  it  is 
sufficient  to  say,  that  if  a  preacher  does  not  nominate  one 
at  first  that  the  Quarterly  Conference  approve,  he  must 
"  try  again,"  and  again,  till  he  gives  satisfaction.  And  so 
also  in  relation  to  the  nomination  of  trustees.  In  forming  a 
new  board  of  trustees,  it  is  true,  he  is  left  to  his  discretion. 
When  the  section  of  Discipline  referring  to  this  subject  was 
adopted,  it  could  not  well  have  been  otherwise,  however  it 
might  be  now      The  preachers  had  the  plan  to  conceive,  the 


GOVERNMENT  WELL  BALANCED.  377 

money  to  iaise,  and  the  work  to  oversee.  Who  had  a  better 
right  to  appoint  trustees  ?  This  is  still  the  case  in  a  large 
portion  of  our  work,  though  in  the  more  established  societies 
the  people  have  taken  much  of  this  responsibility  on 
themselves.  What  still  rests  on  the  preachers  will  probably 
be  transferred  in  due  time  to  those  upon  whom  it  more  prop- 
erly devolves.  But  whether  it  ever  should  be  so  or  not,  so 
long  as  the  preacher's  interests  are  identical  with  those  of 
the  people,  no  harm  can  be  done  by  it.  It  will  generally  be 
exorcised  as  it  has  been,  in  the  united  wisdom  of  both 
parties,  and  with  pure  regard  to  the  cause  of  God.  We 
see  no  advantage  a  preacher  can  take  of  it  in  any  event; 
and  where  there  can  be  no  motive  to  the  abuse  of  power, 
there  is  nothing  to  be  feared  from  its  existence. 

In  reference  to  the  rule  making  power  of  the  ministry, 
we  have,  first,  to  remind  the  reader  again  of  our  origin, 
which  was  such,  if  the  preachers  had  not  made  the  rules, 
we  should  have  had  none.  Secondly,  that  most  of  our 
rules  have  descended  to  us  from  Wesley  himself.  Thirdly, 
that  those  which  have  been  made  since  the  organization  of 
our  church,  are  more  particularly  for  the  government  of  the 
preachers  than  the  people.  That  the  brunt  of  the  battle 
comes  upon  the  preachers,  and  that  they  have  by  far  the 
greater  sacrifices  to  make,  and  crosses  to  bear,  will  not  be 
denied.  Indeed,  they  have  to  abandon  almost  every  earthly 
interest  in  entering  upon  an  itinerant  career,  and  submit  to 
labors  and  trials  that  few  have  nerve  enough  to  endure.  Is 
it  not  proper  that  they  should  lay  their  own  plans,  and  make 
their  own  rules  ?  Or  should  the  quiet,  home-staying  people 
govern  them  ?  But,  fourthly,  this  power  is  so  restricted  by 
civil  law,  by  our  constitution,  and  by  the  acknowledged 
right*  and  relations  of  the  people,  there  is  not  the  slightest 
danger  of  its  being  seriously  abused. 


378  COMPENDIUM   OF   METHODISM. 

The  checks  of  our  people  upon  the  ministry  are  ample. 
1.  It  lies  with  them  to  determine  who  shall  assume  its  high 
prerogatives.  To  become  a  minister  among  us,  one  must  be 
recommended  by  the  society  to  which  he  belongs,  or  by  the 
leaders'  meeting.  Without  this,  there  is  no  authority  in  the 
church  to  constitute  a  minister.  After  such  recommenda- 
tion, the  Quarterly  Conference,  composed  chiefly  of  laymen, 
may  vote  the  license,  when  it  becomes  the  presiding  elder's 
duty  to  write  it.  Should  the  experiment  prove  unsuc- 
cessful, and  indicate  that  they  have  endowed  the  wrong 
man,  they  may  refuse  to  renew  the  license,  and  restore  the 
brother  concerned  to  private  life.  On  the  other  hand, 
should  he  satisfy  them  of  his  call  and  adaptation  to  the 
office,  they  may  recommend  him  to  the  Annual  Conference 
for  admission  into  the  travelling  connection  ;  without  which, 
the  Conference  cannot  receive  him.  Nor  can  they  ordain 
him  as  a  local  preacher,  till  he  shall  have  held  the  office  four 
years,  and  been  recommended  to  the  Conference  as  a  suit- 
able person  to  receive  that  distinction.  If  this  is  not 
placing  a  very  strong  lay  guard  at  the  entrance  to  the  min- 
istry, we  mistake.  We  know  of  nothing  equal  to  it  in  other 
Christian  churches.  But  since  the  people  have  relinquished 
the  right  of  choosing  their  own  pastors,  in  the  common 
acceptation  of  the  phrase,  it  is,  perhaps,  none  too  strong. 
They  ought  to  have  an  important  part  in  constituting  the 
ministers  they  may  be  required  to  receive.  It  will  help 
their  patience  in  bearing  their  infirmities,  and  save  the  epis- 
copacy from  much  censure. 

2.  But  the  main  security  of  the  people  lies  in  their 
sovereignty  over  their  own  purses.  We  cannot  touch  the 
property  of  our  members.  We  have  no  authority  to  levy  a 
tax  on  them,  nor  to  collect  one.  Our  people  determine  the 
amount  of  our  allowance,  and  then  pay  it  or  not  as  they 


GOVERNMENT  WELL  BALANCED.  379 

please.  If  they  do  not,  ws  have  no  redress.  Our  Disci 
phne  denies  us  the  right  of  collecting  our  dues  by  a  legal 
process.  We  can  only  lament  our  failure,  and  hope  to  meet 
a  better  fortune  in  another  appointment.  We  may,  indeed, 
preach  in  their  churches,  the  pulpits  of  which  they  have 
been  pleased  to  secure  to  our  occupancy,  but  they  may 
leave  us  to  address  the  bare  walls,  and  pay  our  own  ex- 
penses. How  long  we  should  endure  such  discipline  we 
leave  others  to  conjecture.  If  the  power,  however,  of  thus 
withholding  temporal  supplies,  is  not  a  sufficient  guarantee 
against  oppression,  our  preachers  must  possess  more  obsti- 
nacy, and  less  attachment  to  "  filthy  lucre,"  than  falls  to 
the  lot  of  ordinary  good  men.  Highly  as  we  think  of  them, 
considering  their  poverty  and  dependence  on  the  people  for 
their  daily  bread,  we  are  constrained  to  believe  that  this 
power  is  nearly  equal  to  that  of  choosing  and  rejecting 
preachers  at  discretion.  Clerical  oppression,  under  these 
circumstances,  is  impossible.  Ministers  are  but  men.  They 
can  no  more  subsist  without  food  than  other  men ;  and  when 
this  is  withheld,  from  dissatisfaction  with  their  labors,  they 
will  be  very  likely  to  construe  it  into  a  call  to  seek  another 
and  more  promising  field. 

Speaking  on  this  subject,  says  our  lamented  Bishop 
Emory :  "  The  interests  of  the  preachers  as  men  are  not  only 
co-incident,  but  identical  with  all  the  interests  which  bind 
them  to  be  good  pastors  ;  and  that  these  again  are  identical 
with  the  interests  of  the  people.  They  cannot  possibly  have 
any  earthly  motive  for  setting  themselves  in  opposition  to  the 
people.  All  human  motives  are  on  the  other  side.  And 
the  far  greater  danger  is  that  their  sense  of  dependence, 
and  the  pressure  or  apprehension  of  want,  may  tempt  them, 
in  the  general  state  of  oui  poor,  fallen  nature,  to  lower  the 
gospel  standard,  and  to  relax  its  holy  discipline,  in  accom- 


380  COMPENDIUM    OF    METHODISM. 

modation  to  the  common  frailities  of  those  who  hold  over 
them,  and  over  their  wives  and  children,  and  all  most  dear 
to  them,  the  fearful  power  of  feeding  or  starving  them  at 
discretion.  For  the  sober  truth  is,  that  there  is  not  a  body 
of  ministry  in  the  world  more  perfectly  dependent  on  those 
whom  they  serve,  than  the  Methodist  itinerant  ministry. 
In  those  churches  which  have  a  lay  representation,  the  pas- 
tors make  legal  contracts  with  their  people,  and  have  legal 
remedies  to  enforce  their  fulfilment.  We  make  no  such 
contracts,  and  have  no  such  remedies.  In  this,  our  system 
is  more  Scriptural,  and  renders  us  more  dependent  It 
places  us,  in  fact,  not  only  from  year  to  year,  or  from 
quarter  to  quarter,  but  from  week  to  week,  within  the  reach 
of  such  a  controlling  check,  on  the  part  of  the  people,  as  is 
possessed,  we  verily  believe,  by  no  other  denomination  what 
ever ;  and  which  is  considered,  both  by  them  and  us,  as  a 
relinquishment  of  what  might  be  claimed  on  our  part,  fully 
equivalent  to  the  relinquishment  on  their  part  of  a  direct 
representation  in  our  General  Conferences." 

But,  lest  disaffected  and  parsimonious  individuals  should 
take  advantage  of  these  remarks  to  refuse  to  aid  in  the  sup- 
port of  their  preacher,  a  word  of  explanation  is  here  neces- 
sary. While  we  allow  that  the  people  as  a  body  may  with- 
hold their  preacher's  support,  and  that  this  is  justifiable  in 
case  of  opprcssimi^  and  as  a  last  resort,  when  redress  cannot 
5e  obtained  by  the  milder  means  of  remonstrance  and  peti- 
tion, we  deny  the  moral  right  of  individuals  to  indulge 
their  private  spleen  against  a  preacher  in  this  way,  when  a 
majority  of  the  society  incline  to  sustain  him.  The  ten- 
dency of  such  a  practice  is  disastrous.  Generally  adopted, 
it  would  keep  our  societies  in  perpetual  agitation,  and 
reduce  them  to  a  worthless  mass  of  discords.  Being  young, 
and  not  wealthy,  union  is  indispensable  to  existence.    AH 


GOVERNMENT  WELL  BALANCED.  381 

must  act  in  concert,  or  the  cause  will  decline.  If  one  may 
refuse  to  support  this  preacher  because  he  is  not  a  favorite, 
or  because  of  some  prejudice  against  him,  others  may  refuse 
to  support  that,  for  the  same  reason.  And  if  this  should  be 
recognized  as  a  correct  principle,  no  year  would  pass  with- 
out more  or  less  difficulties  from  this  quarter,  as  no  one 
preacher  can  possibly  be  the  favorite  of  all.  Besides,  there 
are  some  covetous  persons,  no  doubt,  who  would  not  scruple 
to  invent  objections  to  a  preacher,  if  by  so  doing  they  could 
honorably  refuse  to  support  him.  The  principle  furnishes  a 
strong  temptation  to  the  avaricious  to  disaffection,  and  is, 
therefore,  wrong  and  ruinous.  We  believe  it  to  be  strictly 
anti-Methodistical.  To  adopt  it,  is  an  attempt  to  control  by 
our  money,  what  we  have  submitted  to  the  direction  of  other 
causes,  and  is  putting  ourselves  in  the  place  of  God,  and 
the  best  interests  of  the  church.  The  true  Christian  policy 
is,  to  support  the  preacher,  and  make  the  most  of  him, 
whether  we  are  particularly  pleased  or  not,  provided  the 
society,  as  such,  does  not  see  cause  to  adopt  the  extreme 
measure  of  withholding  his  support.  It  is  the  cause  of  Christ 
and  the  church,  which  is  to  be  consulted,  and  not  our  preju- 
dices. Will  my  withholding  support  from  God's  minister  be 
the  best  I  can  do  for  the  cause  f  is  the  question,  and  not 
whether  it  will  gratify  my  feelings.  If  others  are  pleased 
and  profited  by  his  labors,  that  is  reason  enough  why  I  should 
sustain  him,  though,  as  an  individual,  I  may  dislike  him. 
This  is  the  true  magnanimity  of  Methodism,  and  is  fatal  to 
that  narrow  selfishness  which  supports  the  gospel  only  so  far 
as  may  be  necessary  to  gratify  personal  prejudices  and  pre- 
dilections. And  every  departure  from  this  practice  is  haz- 
ardous to  the  itfnerancy,  since  it  is  calculated  to  embarrass 
the  Treacher  financially,  and  necessitate  him  to  resort  to 


382  COMPENDIUM    OP   METHODISM. 

some   different   system,  under   which   his  support  ^lll  not 
depend  upon  so  many  contingencies. 

It  should  be  remarked,  also,  that  this  confidence  of  the 
preachers  in  God,  and  the  magnanimity  of  the  people,  should 
never  in  the  least  influence  the  latter  to  follow  a  narrow  and 
contemptible  policy.  When  it  has  been  determined  what  a 
preacher's  claim  shall  be,  stewards,  and,  indeed,  the  whole 
church,  should  exert  themselves  just  as  much  to  meet  that 
claim  as  they  would  if  it  were  collectable  by  law.  It  is  not 
only  a  debt  of  honor,  in  the  highest  sense,  but  it  is  a  relig- 
ious debt.  And  the  insinuation  that  it  is  "  no  matter 
whether  it  be  paid  or  not,  since  the  removal  of  the  preacher 
will  cancel  it,"  is  too  dishonest  and  mean  to  be  countenanced 
for  a  moment.  If  there  be  a  steward  in  the  church  capable 
of  acting  on  such  a  principle,  the  sooner  he  leaves  it  the  bet- 
ter it  will  be  for  the  cause.  On  the  same  principle,  when  the 
people  have  fully  done  their  duty,  the  preacher  must 
patiently  submit  to  the  result,  though  his  receipts  have  not 
met  his  claims,  or  supplied  his  necessities. 

But  these  explanations  do  not  invalidate  our  argument. 
They  are  designed  to  prevent  the  abuse  of  the  system  at  two 
different  points,  and  secure  to  the  preachers  their  proper 
claims  where  it  is  at  all  practicable,  and  to  societies  the  ex- 
clusive privilege  of  starving  preachers  off,  against  the  usurp- 
ation of  covetous  individuals. 

Societies  have  this  pecuniary  check  upon  the  ministry,  and 
it  is  right  they  should  have  it ;  but  brethren  cannot  be  good 
members  of  those  societies  while  they  refuse  to  act  in  con- 
cert with  the  majority,  and  withhold  their  pecuniary  assist- 
ance in  meeting  expenses,  to  gratify  a  personal  prejudice. 

The  people  hold  othei  influences  over  their  minister. 
They  may  smile  or  frown  upon  him,  encourage  his  plans  or 


GOVERNMENT  WELL  BALANCED.  383 

frustrate  them,  and  make  him  happy  or  miserable.  He  is  a 
"  lone  pilgrim  "  and  stranger,  without  friends  or  influence  ; 
the j  are  at  home,  surrounded  by  associates  who  are  accus- 
tomed to  sympathize  with  all  their  views  and  modes  of  effort. 
Let  them  attempt  to  harass  the  preacher,  and  his  condition 
will  be  unpleasant,  indeed.  He  has  every  thing  that  ia 
desirable  in  their  friendship,  therefore,  to  induce  him  to  con- 
duct toward  them  like  a  gentleman  and  a  Christian.  In  such 
a  contest,  he  has  every  thing  to  lose  —  nothing  to  gain. 
He  cannot  be  so  reckless  of  his  own  peace  as  to  do  them 
injustice. 

He  is,  however,  liable  to  mistake.  We  have  known  some 
to  exceed  their  legitimate  powers,  through  ignorance,  but 
were  corrected  under  the  natural  operation  of  the  system, 
which  provides  not  only  for  the  correction  of  wilful  wrongs, 
but  for  others.  So  the  people  have  sometimes  gone  beyond 
their  rights,  and  experienced  the  appropriate  restraints. 
The  system  does  not  preclude  errors,  but  it  corrects  them 
when  they  occur  with  wonderful  facility.  It  aims  high, 
requires  great  sacrifices  and  achievements,  and  endows  its 
officers  accordingly.  There  is  no  collision  of  one  part  with 
another.  Its  various  forces  operate  in  admirable  harmony, 
and  secure  the  interests  of  all  who  submit  to  its  arrange- 
ments. 

Finally,  the  best  argument  for  the  system  is,  it  ivorks  well. 
If  eagle-eyed  complainers  have  found  oppression  in  it,  the 
people  have  not  experienced  any  in  its  operation.  We  have 
had  occasion  to  ask  men  who  had  renounced  it  with  a  view 
to  the  establishment  of  something  better,  if  it  ever  oppressed 
them,  but  they  all,  with  one  consent,  answered  in  the  nega- 
tive. It  has  also  been  efficient.  Look  at  its  history.  What 
system  ever  effected  so  much  in  so  short  a  time,  with  such 
feeble  means,  and  against  such  formidable  opposition  ?     The 


384  COMPENDIUM   OF   METHODISM. 

like  has  never  been  witnessed  before,  since  the  days  of  the 
apostles.  Systems  which  claim  more  democracy,  and  have 
learning,  and  wealth,  and  age,  and  political  influence,  have 
been  out-stripped  by  it,  a  hundred  to  one.  Hopeful  compet- 
itors and  antagonists  have  fallen  down,  and  perished  by  the 
way,  notwithstanding  their  numerous  advantages,  while  this 
has  gone  on  from  strength  to  strength,  working  "  righteous- 
ness," subduing  "  kingdoms,"  stopping  the  mouths  of  lions, 
waxing  valiant  in  fight,  and  turning  to  flight  the  armies  of  the 
aliens.  But  a  few  years  since  we  were  no  people  ;  but  we 
are  now  the  people  of  the  Lord,  spread  out  over  the  whole 
land.  A  little  more  than  a  half  century  ago  we  numbered 
our  flocks  by  scores  and  hundreds ;  now  we  number  them 
by  millions.  How  is  this  ?  Where  is  the  secret  of  our  suc- 
cess ?  Would  an  ill-contrived  system,  though  hard  worked, 
have  done  so  much  ?  We  think  not.  Would  a  system 
oppressive  to  the  people,  such  as  this  has  been  represented, 
have  been  so  cordially  received  ?  The  people  have  never 
complained.  Let  us  be  judged  bj  our  works,  and  we  will 
abide  the  issue. 


CHAPTER  VI. 

THE  GOVERNMENT  OF  THE  M.  E.  CHURCH  CONTRASTED 

WITH  OTHER  SYSTEMS. 

Thus  far  we  have  said  little  of  our  polity  by  way  of  com- 
parison, preferring  to  present  it  on  its  own  merits.  The 
discussion  would,  probably,  be  more  acceptable  to  brethren  of 
other  sects,  were  we  to  maintain  this  policy  to  the  end.  But 
considering  the  assumptions  of  other  systems,  and  especially 
the  numerous  objections  their  friends  and  supporters  have 
seen  fit  to  urge  against  our  own,  we  cannot  do  justice  to  this 
department  of  our  work,  without  referring  to  a  few  particu- 
lars, in  which  the  former  are  wanting  in  virtues  that  abound 
in  the  latter.  We  shall  treat  the  subject  as  delicately  as 
possible,  and  hope  to  give  no  offence. 

Of  the  different  forms  of  episcopacy,  we  have  little  to  say. 
Not  for  the  reason  that  they  are  more  agreeable  to  us,  so 
much  as  that  they  are  less  in  our  way.  Romanism  is  an 
absolute  monarchy.  The  priesthood  is  the  master,  the  peo- 
ple the  slave.  But  this  abuse  of  episcopacy  does  not  invali 
date  it.  Those  who  declaim  against  bishops,  because  they 
have  figured  so  abhorrently  in  the  Romish  Church,  seal  their 
own  condemnation.  They  practice  many  things  that  have 
descended  to  them  through  this  same  medium.  They  might 
reject  the  Bible  on  this  principle.  But,  muddy  as  is 
the  channel  through  which  it  has  been  transmitted,  they 
receive  it  as  the  pure  word  of  God.      They  erect  churches 

25  ' 


386  COMPENDIUM    OF  METHODISM. 

also,  keep  holy  days,  preach  and  pi  ay,  all  of  which  thing* 
Romanists  have  abused  from  time  immemorial. 

Nor  would  we  be  understood  as  having  any  particular 
friendship  for  the  system  of  Protestant  Episcopalians,  though 
we  leave  them  out  of  this  account.  Their  episcopacy  is  alto- 
gether over-strained,  and  not  properly  guarded.  They 
assume  too  much  for  it,  and  concede  too  much  to  E-omanists, 
to  maintain  a  very  stable  and  protracted  existence,  except 
where  they  are  identified  with  the  State  ;  and  there,  even, 
they  will  be  subject  to  infinite  trouble,  since  the  administra- 
tion will,  probably,  vary  in  its  predilections,  as  heretofore ; 
now  inclining  toward  Rome,  and  now,  again,  toward  liberty 
and  religious  toleration. 

We  shall  speak  principally  of  Independency  and  Presby- 
terianism,  and  on  general  principles.  Three  points  of  com- 
parison will  be  sufficient  to  indicate  the  grounds  of  our  pre- 
ference for  the  Methodist  Episcopal  system. 

I.  The  first  we  shall  name  relates  to  pastoral  and  minis- 
terial authority. 

The  difference  between  us  and  Independents  and  Presby- 
terians, on  this  point,  is  considerable.  We  believe  the 
Christian  ministry,  however  established,  to  be  invested  with 
certain  prerogatives  that  are  not  to  be  exercised  or  controlled 
by  any  other  body.  That  is,  that  when  a  man  is  duly  called 
of  God  to  the  ministry,  he  is  authorized  to  discharge  certain 
functions  that  other  men  should  not  undertake  ;  and,  there- 
fore, when  he  is  recognized,  by  any  people,  as  thus  called, 
this  authority  should  not  be  subordinated  to  their  control.  If 
they  do  not  dare  to  trust  him,  and  want  security  for  his  pru- 
dence and  fidelity  in  using  it,  they  may  provide  for  it  as  they 
and  he  can  agree  ;  but  while  he  is  among  them  as  a  minister 
of  Christ,  to  represent  his  master's  cause,  and  do  his  work, 
he  should  be  untrammelled  in  regard  to  every  part  of  minis- 


OUR   GOVERNMENT    CONTRASTED.  387 

terial  duty.     We  refer  now  more  particularly  to  the  ministry 
of  the  word  and  the  administration  of  the  sacraments. 

If  we  mistake  not,  both  Presbyterianism  and  Independ- 
ency (we  use  the  latter  term,  without  meaning  any  offence, 
to  designate  all  Congregationalists  of  whatever  sect)   theo- 
retically and  practically  deny  this  authority,  and  place  their 
ministers  under  a  guardianship  in  the  discharge  of  their 
peculiar  duties,  which  can  but  prove  a  serious  impediment  to 
the  success  of  any  man  who  attempts  achievements  worthy 
of  the  office,  —  to  say  nothing  of  the  care  with  which  they 
supervise  the  utterances  of  the  pulpit,  complaints  of  which 
are    becoming   more    and   more   multiplied   and   emphatic 
every  day.     How  is  it  in  regard  to  the  ordinances  ?      Is  a 
minister  allowed  to  baptize  such  as  he  deems  worthy  ?     By 
no  means.      He  may  preach  the  gospel  to  them,  teach,  and 
conduct  them  safely  through  the  process  of  repentance  and 
regeneration  ;  but  there  he  must  stop.     Before  he  fulfils  the 
other  part  of  his  commission,  "  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  he 
must  call  a  meeting  of  the  "  church  session,"  if  among  Pres- 
byterians—  of  the  church,  or  the  church  committee,  if  among 
Independents  —  and  have  them  canvassed  to  the  satisfaction 
of  the  body,  when,  if  they  judge  proper,  and  give  their  con- 
sent, he  may  proceed ;  but  if  they,  in  their  prudence,  decide 
for  postponement,  whether  it  be  for  good  reasons,  or  no  rea 
son  at  all,  he  must  withhold  the  ordinance,  however  assured 
of  the  worthiness  of  the  candidate  to  receive  it.      The  same 
is  also  true  of  the  Lord's  supper.     He  may   "  travail  with 
them  in  birth,  until  Christ  be  formed  in  them,"  and  feel 
an    unutterable   solicitude    to    have    them    baptized,   and 
admitted  to  the  Church  and  the  sacrament,  but  he  must  wait 
the  motion  of  the  ruling  elders,  or  of  the  committee,  who 
may  have  no  sympathy  for  the  work,  and  are  just  in  the 


388  COMPENDIUM    OF   METHODISM. 

right  spirit  to  perplex  candidates  with  knotty  questions  of 
doctrine,  ungrounded  suspicions  and  delays,  to  "  see  if  they 
are  not  deceived,  and  are  going  to  backslide." 

Now  the  question  is  not  whether  ministers  of  these  denom- 
inations are  not  often  as  cold  as  the  people,  and  realize  no 
difficulty  from  this  source,  nor  whether  they  do  not  frequently 
gain  influence  enough  over  their  constitutional  managers  to 
control  them  in  such  matters,  nor  whether  the  people  are 
not  sometimes  more  spiritual  than  their  preachers.  There  is 
no  doubt  on  either  of  these  points.  Nor  do  we  assume  that 
there  is  any  particular  difficulty  in  these  arrangements,  where 
society  is  formally  established,  and  possesses  little  religious 
enterprise  beyond  the  weekly  routine  of  settled  service. 
But  where  a  minister  is  properly  engaged  in  his  work,  and  is 
connected  with  a  church  whose  leading  spirits  do  not  har- 
monize with  the  legitimate  objects  of  the  ministry,  he  may 
find  them  a  burden  more  grievous  to  be  borne  than  poverty 
or  persecution.  One  who  was  many  years  a  Presbyterian, 
and  honored  with  various  offices  of  responsibility,  speaking 
of  this  system  of  overseership,  says,  "  It  embarrasses  the 
minis  try,  in  all  its  forms  and  modes  of  operation,  and  disap- 
points its  aims  and  ends  ;  it  sets  up  a  complicated,  inconven- 
ient, unmanageable  machinery,  which  is  hard  to  keep  stand- 
ing, so  as  to  command  respect,  much  more  to  keep  going,  so 
as  to  do  good.  *  *  *  This  machinery  has 
absorbed  all  controlling  power,  and  the  ministry  is  an  acci- 
dent. That  which  was  first  has  come  to  be  last.  Christ 
gave  his  sacraments  to  his  ministers  —  to  the  apostles  —  that 
in  the  use  of  them  they  and  their  successors  might  maintain 
the  visible  forms  of  his  kingdom.  But,  in  this  svstem,  the 
sacraments  are  held  by  organizations  of  laity,  and  the  min- 
istry are  obliged  to  ask  leave  to  take  and  use  them."  It 
v~as  to  this  kind  of  control  that  an  old  non-conformist  minis- 


OUR  GOVERNMENT  CONTRASTED. 


389 


5er  referred,  when  he  remarked,  "  I  left  England  to  get  rid 
of  my  lords,  the  bishops  ;  but  here  I  find  in  their  place  my 
lords,  the  brethren  and  sisters  ;  save  me  from  the  latter,  and 
let  me  have  the  former."  And  we  find  frequent  allusions  to 
it  in  the  communications  of  Congregational  and  Presbyterian 
ministers,  in  speaking  of  revivals.  It  is  when  they  under- 
take to  accomplish  something  for  God  and  souls,  that  the 
system  embarrasses  them. 

We  object  to  this  aspect  of  it, 

1.  That  it  is  unscriptural.  If  the  commission  under  which 
all  ministers  profess  to  act  means  any  thing,  it  requires  those 
who  receive  it  to  "  baptize,"  as  much  as  it  requires  them  to 
"  preach,"  or  to  "  teach."  And  they  must  be  their  own 
judges  both  as  to  the  one  and  the  other.  They  have  no 
right  to  agree  to  refuse  baptism  to  such  as,  in  their  opinion, 
ought  to  be  baptized,  to  gratify  the  prejudice,  or  extreme 
prudence,  or,  it  may  be,  the  ignorance,  of  a  committee,  whose 
opportunity  of  understanding  the  merits  of  the  case  is  not 
half  equal  to  their  own ;  and  the  people  ought  not  to  require 
such  subordination  at  their  hands.  If  they  do  not  think 
their  minister  competent  for  the  work,  let  them  dismiss  him, 
and  obtain  one  they  can  trust. 

Is  it  reasonable  to  believe  that  the  apostles,  and  their 
immediate  successors,  were  subject  to  such  a  regimen  ? 
Where  is  the  proof?  Is  it  likely  that  Jerusalem  and  all 
Judea  passed  through  the  hands  of  a  committee  to  John  the 
Baptist,  before  they  received  the  ordinance  ?  Or  that  St. 
Paul  called  the  ruling  elders  to  examine  the  jailer  ?  Was 
Cornelius,  or  the  eunuch,  or  the  thousands  baptized  on  the 
day  of  Pentecost,  tested  in  this  manner?  The  apostles 
acted  on  their  own  responsibility,,  and  required  repentance, 
and  such  "  fruits  "  in  the  candidate  as  satisfied  themselves. 
And  since  ministers  are  answerable  to  the  Chief  Shepherd  for 


390  COMPENDIUM   OF   METHODISM. 

the  fulfilment  of  their  commission,  why  is  not  this  right  ? 
"As  I  live,  siith  the  Lord  God,  surely,  because  my  flock 
became  a  prey,  and  my  flock  became  meat  to  every  beast  of 
the  field,  because  there  was  no  shepherd,  neither  did  my 
shepherd  search  for  my  flock ;  therefore,  0,  ye  shepherds, 
hear  the  word  of  the  Lord.  Thus  saith  the  Lord  God : 
behold  I  am  against  the  shepherds,  and  I  will  require  my 
flock  at  their  hand,  and  cause  them  to  cease  from  feeding 
the  flock." 

2.  Another  objection  to  this  arrangement  is,  it  degrades 
the  ministry.  It  assumes  that  ministers  are  unsuitable 
judges  in  such  cases,  and  need  to  be  directed  when  to  exer- 
cise their  commission.  If  we  add  that  the  pastor  is  required 
to  be  a  member  of  his  own  church,  and  subject  to  discipline 
and  exclusion  at  their  discretion,  his  degradation  is  com- 
plete. "  We  maintain,"  says  the  Congregational  Manual, 
p.  24,  a  book  of  high  authority,  "  that  among  ministers 
there  should  be  no  distinctions  of  rank,  but  that  they  are 
all  equal,  and  that  ministers  have  no  right  to  exercise  lord 
ship  over  the  brethren  of  the  church ;  that  the  brethren 
of  the  church  [embracing  the  minister]  are  all  equal ;  and 
that  no  church,  or  body  or  council  of  churches,  can  have 
any  inherent  power  to  control  particular  churches."  An 
Independent  minister  informed  the  writer,  within  a  few 
days,  that  he  was  required  to  be  a  member  of  his  own 
ahurch ;  but  he  thought  were  he  to  be  accused  and  tried, 
they  would  allow  him  a  counsel,  though  the  final  determina- 
tion of  the  case  would  lie  with  them. 

3.  We  object  to  it,  also,  that  it  is  inconvenient.  It  is 
so,  1.  In  that  it  leaves  the  churches  without  a  visible  head. 
Every  society  needs  a  head,  possessing  powers  that  belong 
to  no  other  member.  Hence  we  give  our  Union  a  Presi- 
dent, each  State  a  Governor,  each  court  a  judge,  ai/i  assign 


OUR   GOVERNMENT    CONTRASTED.  391 

them  duties,  which  they  are  to  discharge  under  constitu- 
tional restrictions,  on  their  own  responsibility,  without  the 
liability  of  being  overruled  in  each  case  by  the   popular 
voice.      But  here,  though  the   minister   is  moderator  in 
church  meetings,  his  order  may  be  countermanded  by  a 
bare  majority,  whether  it  relate  to  theology  pr  discipline. 
The  Church  is  supreme,  and  he  must  submit.      2.   It  is 
inconvenient  in  that  it  requires  proceedings  that  must,  in 
many  cases,  be  very  difficult,  if  not  impracticable.     Look  at 
the  Congregational  manner  of  organizing  a  church,  which  is 
only  a  single  development  of  the  system.    In  the  "  Manual," 
before  named,  we  read :  "  The  organization  of  a  church  is  a 
step  which  should  not  be  taken  without  much  caution,  and 
due  consultation  with  those  whose  judgment  in  the  case  can 
be  well  relied  upon.     Whenever  a  decision  has  been  made 
upon  the  expediency  of  such  a  movement,  the  first  thing 
to  be  done  is  to  have  the  articles  of  faith  and  covenant  by 
which  the  church  is  to  be  bound  together,  drawn  up  and 
agreed  upon    by  those   who  propose  to  become  members. 
The  next  thing  is  to  fix  upon  a  time  and  place  for  the 
assembling  of  the  council,  and  the  formation  of  the  church. 
Then,  by  what  is  called  a  '  Letter  Missive,'  some  of  the 
neighboring  churches  are  requested  to  be  present,  by  their 
pastors  and  delegates,  to  assist  (if  they  shall  judge  it  to  be 
expedient)  in  the  organization  of  the  proposed  church.     The 
*  Letter  Missive  '  states  some  of  the  more  important  circum- 
stances of  the  case,  — the  number  of  persons  expected  to 
constitute    the    church,  — the   churches    that    have    been 
invited  to  aid  in  forming  it,—  the  time   and  place  of  the 
meeting  cf  the   council,  and  of   the   public   services   of 
the  day. 

"  When  the  day  arrives,  and  the  members  of  the  council 
have  com«  together,  (the  persons  desirous  of  being  formed 


392  COMPENDIUM    OF   METHODISM. 

into  a  church  being  present,)  they  are  called  to  order  by 
one  of  their  number,  who  reads  the  '  Letter  Missive,'  as  an 
explanation  of  the  object  of  the  meeting.  The  business 
then  proceeds  by  choosing  a  moderator  and  a  scribe,  and  the 
offering  of  prayer  for  the  divine  assistance  in  the  perform- 
ance of  the  duties  that  are  to  follow. 

"  The  whole  subject  of  going  forward  in  the  accomplish- 
ment of  the  purpose  for  which  the  council  has  been  called, 
is  then  deliberately  considered ;  all  desired  information  in 
relation  to  the  number  and  circumstances  of  the  candidates 
for  membership  in  the  new  church  is  presented,  and  the 
articles  of  faith  and  covenant,  and  letters  of  dismission  and 
recommendation  of  such  as  belong  to  other  churches  are 
examined. 

"  If  the  council  decide  upon  going  forward,  arrangements 
are  then  made  for  the  public  exercises ;  and,  at  the  time 
appointed,  all  concerned  proceed  to  the  house  of  God,  where 
the  solemn  transaction  is  to  take  place. 

"  The  public  services  are  usually  in  the  following  order : 
1.  Reading  of  the  doings  of  the  council.  2.  Invocation. 
3.  Reading  of  the  Scriptures.  4.  Singing.  5.  Prayer. 
6.  Singing.  7  Sermon.  8.  Reading  of  the  articles  of 
faith,  and  giving  assent  to  them  by  the  persons  about  being 
formed  into  a  church  (who,  at  this  time,  are  standing  to- 
gether.) 9.  Administration  of  the  rite  of  baptism  to  those 
who  have  never  received  it.  10.  Reading  and  acknow- 
ledgment of  the  covenant.  11.  Consecrating  prayer.  12. 
Fellowship  of  the  churches.  13.  Singing.  14.  Prayer. 
15.  Benediction.  The  persons  who  in  these  exercises 
have  associated  themselves  together,  are  thus  constituted  a 
church,  possessing  all  the  powers  and  privileges  of  a  church 
of  Christ." 

That  this  may  work  respectably  in  a  dense  population, 


OUR  GOVERNMENT  CONTRASTED.         393 

where  societies  are  numerous,  enlightened  and  enterprising, 
is  not  questioned,  though  it  seems  to  us  heavy  and  cumbrous 
for  any  circumstances.  But  its  inadaptation  to  a  world 
lying  in  wickedness,  superstition,  and  ignorance,  is  manifest. 
What  could  the  apostles  have  done  with  such  a  system? 
How  could  Wesley  have  managed  it  ?  And  where  would 
have  been  the  millions  that  have  been  gathered  into  the  fold 
of  Christ  by  him  and  his  successors,  had  he  adopted  it  ?  It 
reminds  one  of  Saul's  armor.  The  machinery  requires  too 
many  individuals  to  work  it,  takes  too  much  time,  and  costs 
too  much.  But  where  there  is  a  want  of  harmony  or  of 
enterprise,  it  becomes  unmanageable,  and  proves  to  be  any 
thing  but  Independent  in  its  operations.  Let  us  refer  to  a 
single  case  by  way  of  illustration. 

A  portion  of  an  interesting  Orthodox  Congregational 
Church,  at  A.,  became  dissatisfied  with  their  pastor,  and 
desired  him  to  ask  his  dismission.  The  pastor  saw  no  good 
reason  for  his  doing  so,  and  was  sustained  by  a  bare  majority 
of  the  church  in  his  position.  After  much  discussion,  and 
many  unpleasant  transactions,  he  united  with  the  church,  for 
the  gratification  of  a  respectable  minority,  in  calling  a  coun 
cil  to  sit  upon  the  question  of  the  propriety  of  his  asking  to 
be  dismissed.  The  council  was  convened,  and  displayed 
many  ministers  and  lay  delegates  of  distinguished  ability. 
The  whole  question  was  discussed,  both  parties  speaking  all 
that  was  in  their  hearts.  After  a  day  or  two  the  bell  was 
rung,  and  the  parish  came  together  to  hear  the  report,  which 
was,  in  substance,  that  the  pastor  was  entitled  to  great  credit 
for  his  labors  and  success,  and  ought  to  retain  his  position ; 
and  the  disaffected  minority  were  advised  to  be  peaceable, 
and  to  cooperate  with  him.  This,  of  course,  was  not  very 
pleasing  to  some  of  the  members.  Passing  the  church,  about 
that  time,  on  3  issued  forth,  and  in  no  very  pleasant  mood 


894  COMPENDIUM    OF   METHODISM. 

denounced  the  council  for  their  ex  parte  proceedings,  declar 
ing  that  there  was  one  thing  the  minority  could  do,  viz., 
they  could  form  a  new  church,  and  they  should  do  it  imme- 
diately. Reminding  him  that  all  systems  have  their  hard 
bearings,  we  suggested  that  he  might  find  that  as  difficult 
as  to  get  rid  of  his  minister.  "  How  so  ?  "  he  inquired. 
"  In  the  first  place,"  we  remarked,  "  you  must  get  letters 
of  dismission  and  recommendation  from  your  church  to  a 
council,  to  be  formed  into  another  and  a  separate  church. 
But  your  church  will  give  you  no  such  letters,  until  a  major- 
ity are  convinced  it  is  best  to  have  another  church  in  the 
place,  and  the  same  majority  that  retains  the  preacher  will 
not  be  likely  to  indulge  you  in  this  way.  But,  suppose  you 
get  your  letters,  and  call  your  council,  the  council  may 
judge  as  the  church  do,  that  it  is  inexpedient  to  have  a 
second  church,  when,  of  course,  you  are  '  all  up  '  again,  for 
they  will  not  organize  you  till  they  are  convinced  on  this 
point."  "  Well,"  said  he,  "  we'll  go  without  letters,  and 
form  a  church  without  a  council !  "  "  This,"  we  replied, 
"  you  can  do,  but  the  church  will  probably  expel  you  for 
neglect  of  duty  and  disorderly  conduct,  which  they  will  have 
a  right  to  do.  But,"  we  asked,  "  who  will  you  get  to  be 
your  preacher?  Congregational  ministers  will  not  serve  you, 
because  you  will  not  be  in  the  regular  line.  But  should  one 
be  found  who  would  consent  to  be  as  disorderly  as  your- 
selves, you  could  get  no  council  to  sit  upon  the  question  of 
his  settlement ;  ordain,  install,  or  give  him  the  right  hand 
of  fellowship.  But  should  all  these  difficulties  be  sur- 
mounted, every  regular  association  and  convention  of  the 
denomination  would  disown  both  you  and  your  preacher  as 
spurious  coin." 

This  was  a  new  idea.     Of  course,  he  reported  it  to  his 
copartners  in  reform,  and  it  was  as  strange  and  new  to  them 


OUR   GOVERNMENT    CONTRASTED.  395 

as  to  him ;  and,  finding  themselves  tied  hand  and  foot,  so 
that  they  could  not  move  but  at  the  will  of  the  sovereign 
majority,  they  hammered  away  upon  the  afflicted  pastor,  as 
the  only  thing  they  could  do,  till  he  was  compelled  to  com- 
promise, and  call  another  council  to  permit  him  to  leave, 
and  determine  how  much  the  church  should  give  him  for 
going.  This  done,  the  agitators  settled  down  quietly  in 
their  old  position,  wiser  than  they  were  before ;  but  they 
have  been  in  a  quandary  ever  since,  to  learn  why  such  a 
system  should  be  called  Independent,  or  Congregational ; 
and  they  have  not  yet  discovered  wherein  it  is  better  to  be 
under  the  lordship  of  unrestricted  majorities  and  foreign 
councils  made  up  for  the  occasion,  thaa  to  be  subject  to 
bishops  and  other  ecclesiastical  functionaries,  whose  authority 
is  limited  by  constitutional  stipulations. 

We  might  refer  to  other  inconveniences  for  which  the 
system  is  peculiar.  Where  the  desire  for  another  church  is 
the  result  of  Christian  enterprise,  the  difficulty  of  organiz- 
ing it  may  be  equally  formidable.  The  church  may  refuse 
the  letters,  the  covenant  and  creed  may  not  suit  the  council, 
or  the  candidate  preacher  may  be  offensive,  and  the  under- 
taking consequently  fail.  But  we  will  not  go  into  partic- 
ulars. The  system  is  better  adapted  to  permanence  than 
'progress,  and  the  more  quiet  it  is  kept,  the  less  awkward 
will  it  appear. 

4.  We  think  it  prejudicial  to  ministerial  independence. 
Any  minister  thus  encompassed  with  committees,  and  other 
appointees,  having  the  direction  of  his  appropriate  work, 
must  feel  more  or  less  embarrassed.  If  he  be  a  man  of 
talent  and  courage,  he  may  manage  them  and  the  church  tu 
his  liking,  (an  occurrence  that  often  happens,)  and  not 
become  a  slave  to  his  people.  But  where  there  is  only  an 
ordinary  man,  and  his  overseers  chance  to  be  men  of  con* 


896  COMPENDIUM   OP   METHODISM. 

siderable  consequence,  and  high  notions  of  the  rights  of  tho 
laity,  he  will  eventually  succumb  to  their  dictation,  and 
instead  of  making  society  what  it  ought  to  be,  he  will 
become  its  mere  ech~ 

5.  It  evidently  fails  of  its  object  This  we  suppose  to 
be  the  protection  of  the  members,  and  the  advancement 
of  the  work  of  God.  But  the  system,  by  taking  much  of 
the  responsibility  from  the  minister,  and  vesting  it  in  ruling 
elders,  or  in  the  church,  destroys  not  only  an  important 
means  of  usefulness,  but  one  of  the  most  powerful  incen- 
tives to  eifort  that  regenerated  humanity  can  have.  When 
one  feels  that  he  is  alone  responsible  for  a  work,  he  will 
think  of  it,  and  acquit  himself  with  honor.  But  divide  that 
responsibility  among  a  dozen,  in  such  a  way  that  it  will  not 
be  generally  known  who  does,  and  who  does  not  attend  to  it, 
and  it  will  probably  be  neglected.  This  is  as  true  in  regard 
to  disciplining  members  as  baptizing  them.  If  the  writer 
were  to  be  tried,  he  would  prefer  to  have  the  minister,  or 
some  one  man,  to  be  his  judge, .  and  decide  the  law  and 
order  in  the  case,  under  proper  restrictions,  than  to  have 
the  whole  society.  Knowing  that  his  act  would  decide  the 
case,  and  incur  for  Mm  praise  or  blame,  he  would  feel  the 
necessity  of  coming  to  a  proper  decision,  that,  if  arraigned 
before  the  bar  of  public  opinion,  or  any  other  bar,  he  might 
vindicate  his  conduct  with  boldness  and  success.  But  a 
church  is  nobody.  "  Corporations  have  no  souls,"  and,  oi 
course,  no  individual  responsibility. 

Besides,  who  does  not  know  the  power  of  neighborhood 
gossip  to  beget  jealousy,  envy,  and  evil  surmising,  which 
create  prejudice  and  warp  the  judgment.  In  a  popular 
trial,  before  an  excited  church,  an  innocent  man  has 
no  chance  at  all,  though  the  crime  alleged  may  be  no 
more  than  that  of  giving  "  aid  and  comfort  "  to  reputed 


OUR  GOVERNMENT  CONTRASTED.         397 

heretics,  or  visiting  the  meetings  or  communion  of  another 
sect.  They  have  no  specific  law  to  keep  or  to  hreak. 
Their  will  is  sovereign,  their  action  final.  But  if  they  were 
under  a  constitution  and  laws,  subject  to  the  ruling  of  a 
responsible  judge,  and  liable  to  be  reviewed  and  condemned 
by  a  higher  court,  they  would  have  reason  to  be  cautious 

On  the  other  hand,  the  church  would  be  defended  against 
improper  characters.  As  good  men  are  liable  to  be  wronged 
through  popular  prejudice,  so  bad  men  may  be  preserved  in 
the  church,  to  its  great  dishonor,  through  popular  favor 
Merit  is  by  no  means  the  criterion  of  the  estimate  the  public 
place  upon  men.  A  hard  way  into  the  church  makes  a 
hard  wav  out  of  it.  Those  who  claim  to  examine  candi- 
dates,  and  test  them  by  a  popular  vote  before  they  are 
received  or  admitted  to  the  ordinances,  also  claim  to  retain 
them  to  their  liking ;  so  that  persons  are  often  kept  in  the 
church  by  favoritism,  who  in  justice  ought  to  be  excluded. 
If  the  policy  of  England  is  right  in  not  allowing  its  judges 
to  preside  in  the  district  where  they  were  born,  and  if  the 
method  of  empanelling  juries  so  as  to  exclude  all  improper 
influences,  is  important,  Independency  is  wanting  at  this 
point. 

Is  it  said  that  the  desideratum  indicated  is  supplied,  by 
the  association  of  the  churches  under  different  names  for 
counsel  and  advice  ?  We  believe  this  association  is  designed 
to  supply  it,  and,  therefore,  we  regard  it  as  a  practical 
acknowledgment  of  the  imperfection  of  the  Independent 
system.  But,  however  it  may  operate  to  protect  the  min- 
istry (for  it  benefits  them  more  than  others)  and  the  people, 
in  specific  cases,  in  application  to  the  matters  in  question  we 
think  it  an  entire  failure.  If  we  err  in  this  opinion,  we  are 
certainly  correct  in  saying,  that  just  so  far  as  it  is  effective, 
it  diverges  from  Independency.     If  the  parties  advised  are 


398  COMPENDIUM   OF  METHODISM. 

bound  to  acquiesce  in  the  advice  given,  on  pain  of  be  a.  g 
excluded  from  the  association,  consociation,  state  convention, 
or  the  like,  Independency  is  abandoned,  and  a  modification 
of  Presbyterianism  is  adopted,  which  is  no  doubt  an  im- 
provement. This  we  believe  to  be  the  case  in  certain  sec- 
tions and  among  certain  Congregationalists,  but  others  claim 
the  right  of  rejecting  advice  if  it  does  not  suit  them,  with- 
out damage  to  their  denominational  reputation. 

In  distinction  from  all  this,  under  our  economy,  a  min- 
ister goes  forth  preaching  the  gospel ;  and  when  he  is  suc- 
cessful, and  the  people  repent  and  become  converted,  he 
receives  them  on  trial,  baptizes  them,  and  administers  to 
them  the  sacrament  of  the  Lord's  Supper.  Whenever 
three  or  four  persons  desire  his  watch-care,  he  forms  them 
into  a  class,  and  attaches  them  to  the  main  body,  and  then 
adds  to  their  number  as  he  is  able.  Thus  most  of  our 
churches  commenced,  and  thus  they  have  been  nursed,  and 
enlarged,  and  multiplied.  The  first  blush  of  our  history 
indicates  to  every  rational  man  that  the  other  system  would 
have  proved  an  incumbrance.  Our  churches  have  been  dis- 
ciplined, too,  with  the  same  ministerial  authority ;  but  in  all 
cases  under  such  guarantees  as  to  secure  the  people  against 
oppression. 

II.  We  believe  our  government  preferable  also  in  its  ley** 
lotion.  Not  that  we  have  better  moral  rules  than  our  Christ- 
ian neighbors  ;  we  will  not  insist  on  this,  but  that  we  have 
come  nearer  the  happy  medium  in  respect  to  the  number 
and  extent  of  them.  There  are  two  extremes  to  be 
avoided,  viz. :  paucity  and  redundancy.  In  our  opinion, 
the  Independents  have  fallen  upon  the  first,  and  the  Presby- 
terians upon  the  last.  The  former  have  few  rules.  They 
agree  to  very  little  in  advance,  and  leave  almost  every  thing 
to  be  settled  at  the  time.     They  doubtless  have  customs 


OUR   GOVERNMENT    CONTRASTED.  399 

that  in  part  supply  this  necessity,  but  they  evidently  lack 
for  constitutions  and  laws  defining  the  rights  and  duties  of 
the  several  parties  concerned  in  their  organization.     There- 
fore, matters  of  whatever  nature  turn  a  good  deal  upon  the 
fancy  or  current  of  feeling  that  may  happen  to  predominate. 
Hence,  when  we  inquired  of  an  Independent  minister  as  to 
the  government  of  his  denomination,  preparatory  to  writing 
this  chapter,  he  replied  that  it  was  "  a  perfect  mobocracy." 
The  explanation  that  succeeded  did  not  modify  the  state- 
ment, but  developed  his  entire  dissatisfaction  with  it.     He 
said  they  lacked  a  head,  a  constitution,  authority.     That 
prejudices  often  operated  to  turn  out  worthy  members,  and 
retain  those  who  were  a  disgrace  to  the  Christian  name,  and 
there  was  no  redress.     Still  it  was  his  intention  to  abide  in 
the  body,  and  make  the  best  of  it. 

The  Presbyterians  have  evidently  gone  to  the  other  ex« 
treme.  They  have  left  little  to  discretion.  Matters  of 
great  simplicity,  and  not  of  the  highest  importance,  are 
drawn  out  with  particularity,  so  that  one  needs  to  be  some- 
thing of  a  lawyer,  and  a  pretty  thorough  student,  to  under- 
stand the  whole.  This  exposes  them  to  many  difficulties. 
It  gives  troublesome  characters  a  chance  to  annoy  the  min 
ister  and  his  flock,  where,  if  there  were  less  of  rules,  and 
more  of  discretionary  authority  vested  in  the  pastorate, 
under  proper  guarantees  for  its  legitimate  exercise,  the 
machinery  would  operate  with  less  friction  and  more  force.* 

We  may  have  erred  in  the  same  direction.  Excess  is 
the  tendency  of  legislators  generally.  Though  we  admire 
the  smallness  of  our  Discipline,  next  to  the  system  it  graph- 
ically delineates,  still  we  are  inclined  to  think  it  may  be  too 

•  A  glance  at  the  "  Assembly's  Digest,"  a  large  volume  composed  of  reporta 
of  cases,  precedents,  and  commentaries,  will  be  sufficient  to  substantiate  these 
remarks. 


400  COMPENDIUM   OF   METHODISM. 

large.  That  it  restricts  both  preacher  and  people  at  points 
where  they  had  better  be  left  to  their  own  discretion,  is 
highly  probable.  Religion  is  one  and  eternal,  and  must  not 
be  altered  to  accommodate  the  king.  But  there  are  a  thou- 
sand little  out-of-door  matters  —  matters  of  finance  or  of 
taste  —  having  no  particular  moral  bearing,  that  may  be 
varied  according  to  the  judgment  of  the  brethren  concerned 
in  different  localities.  If  we  were  to  be  consulted,  we 
should  advise  that  all  such  matters  be  left  discretionary, 
holding  the  officers  concerned  amenable  for  their  action  in 
the  premises  to  the  tribunals  having  the  supervision  of  their 
administration. 

III.  We  think  our  government  a  little  superior,  too,  in  its 
jurisprudence  ;  that  is,  in  its  process  of  dealing  with  offend- 
ing and  delinquent  members.  While  it  is  impossible  to 
avoid  the  necessity  of  such  proceedings,  it  is  important  that 
'.hey  be  conducted  in  the  best  manner.  There  are  two 
objects  to  be  provided  for  in  a  system  of  proceeding  in  such 
cases.  One  is  promptness  and  energy,  without  public  agita- 
tion ;  the  other  is  security  against  wrong  and  oppressive 
action,  into  which  the  most  sincere  are  liable  to  be  precipi- 
tated by  improper  influences.  The  first  is  necessary  to  the 
protection  of  the  church,  that  it  may  not  be  dishonored  by 
immoral  and  scandalous  characters,  or  crippled  by  an  accu- 
mulation of  dead  and  unfruitful  members.  The  second  is 
necessary  to  the  protection  of  individuals,  against  whom 
processes  may  be  instituted,  that  they  may  be  fairly  tried, 
whatever  the  state  of  feeling  against  them,  and  have  ample 
opportunity  to  defend  themselves  on  every  point.  If  wo 
are  not  deceived,  Independency  is  faulty  in  both  these 
particulars. 

1.  In  regard  to  the  church,  it  lacks  the  requisite  provis- 
ion for  such  proceedings.     Its  fundamental  principle  is  that 


OUR  GOVERNMENT  CONTRASTED.         401 

of  strict  equality  among  members,  and  its  covenant  binds 
them  to  mutual  "  watch  and  care,"  so  that  one  has  origi- 
nally as  much  authority  in  the  premises  as  another.  Now, 
what  is  every  body's  business  is  generally  neglected.  No 
one  feels  particular  responsibility.  Each  thinks  it  more 
suitable  for  another  to  move  in  the  case,  and  thus  the  evil  is 
suffered  to  remain;  whereas,  if  the  responsibility  was 
devolved  upon  an  individual,  and  it  was  made  his  duty  to 
attend  to  it,  it  would  not  be  so. 

We  concede  that  these  churches  often  appoint  committees 
on  such  cases,  and  that  these  committees  exercise  discipline ; 
but,  then,  will  they  appoint  them  in  all  proper  cases,  or  will 
tney  be  warped  by  the  circumstances  of  consanguinity, 
friendship,  wealth,  &c,  and  suffer  the  cause  to  be  re- 
proached ?  Will  they  sustain  such  a  committee  when 
appointed,  and  inflict  the  appropriate  punishment,  or  will 
they  evade  the  issue,  and  cover  up  iniquity?  Human 
nature  is  such  that,  where  we  have  no  constitutions  and  laws 
binding  us,  we  are  very  apt  to  consult  our  convenience,  to 
the  neglect  of  duty. 

The  disposition  to  do  the  right  thing  being  admitted, 
other  questions  arise,  such  as,  what  conduct  is  to  be  con- 
sidered censurable  ?  Here  is  a  chance  for  much  difference 
and  discussion.  This  settled,  it  must  then  be  determined 
when  and  how  the  process  shall  be  commenced,  and  how  con- 
ducted. Next  comes  the  verdict.  Can  these  questions  be 
settled  where  all  are  prosecuting  officers,  judges,  jurors, 
counsel,  and  witnesses,  with  sufficient  despatch  and  impar 
tiality  to  protect  the  church  ?  Or  is  there  a  strong  chance 
for  party  feeling,  discord,  electioneering,  personal  crimina- 
tion, inefficiency  and  delay  ?  How  would  a  town  succeed  in 
managing  its  judicial  affairs  in  this  manner  ? 

To  say  that  "  Christ  is  our  head,  and  his  word  our  law  " 

26  ' 


402  COMPENDIUM   OP   METHODISM. 

do«s  not  relieve  the  difficulty.  What  that  law  requires  on 
many  of  these  and  collateral  points,  is  to  be  determined  by 
a  majority.  Nor  does  the  fact  that  you  are  Christians, 
looking  for  the  honor  of  the  cause  of  God,  remedy  the  evil. 
Christians  are  liable  to  be  blinded  and  swayed  by  the  various 
influences  that  operate  upon  the  human  mind,  as  well  as 
others.  If  you  say  that  this  whole  business  is  done  by  the 
minister  and  a  few  leading  men  in  the  church,  we  think  this 
is  decidedly  better ;  but  it  is  a  departure  from  the  main  prin- 
ciple of  Independency. 

Understand  us,  we  do  not  complain.  This  is  a  free  coun- 
try, and  we  may  all  please  ourselves.  We  speak  of  things 
as  we  understand  them.  And  the  inefficiency  we  charge 
upon  the  system  is  frequently  conceded  by  those  who  ought 
to  know.  One  good  minister  in  this  city,  who  was  groaning 
under  the  incubus  of  unworthy  members  in  his  church, 
remarked  to  the  writer,  "  we  lack  yowr  discipline." 
Another  averred  to  painful  facts,  in  relation  to  members  in 
his  denomination,  which  they  could  not  touch  without  throw- 
ing the  church  into  a  perfect  tumult.  And  another,  still, 
referred  us  to  disgraceful  circumstances,  which  Independ- 
ency cannot  reach,  and  from  which,  therefore,  his  church  is 
doomed  to  suffer,  if  not  to  perish. 

2.  That  it  protects  individuals  better  than  it  does  the 
cause,  is  not  likely.  Having  no  constitution  and  well 
defined  laws,  and  no  properly  constituted  expounder  of  law 
and  order  to  preside  in  such  proceedings,  they  may  fall  upon 
a  member,  in  a  fit  of  prejudice,  and  hurl  him  from  among 
them  in  the  most  summary  and  unjust  manner.  Hence,  the 
phenomenon,  that  is  not  unfrequently  witnessed,  of  a  church 
retaining  members  of  the  most  unsatisfactory  character; 
while  it  excludes  others  of  acknowledged  piety,  for  a  slight 
difference  of  opinion  on  some  nice  point  of  doctrine,  or  for 


OUR  GOVERNMENT  CONTRASTED.  103 

favoring  another  denomination,  or  because  the  tongue  of 
slander  has  created  a  prejudice  -which  the  church  is  afraid 
to  resist.  Is  it  said  that  the  church  is  bound  to  do  right, 
and  act  according  to  the  gospel  ?  We  reply,  that  does  not 
help  the  case,  so  long  as  they —  the  excited,  bigoted,  and 
prejudiced  members  —  are  to  decide  what  right  requires. 
Bind  them  by  a  constitution  and  laws,  to  be  explained 
and  administered  by  intelligent  and  impartial  judges,  and 
then  the  case  will  be  different.  But  that  will  not  do  ;  they 
must  be  their  own  judges  in  all  these  matters. 

Hence,  we  say,  there  is  no  security  for  individual  charac- 
ter. A  member  may  be  disgraced  by  expulsion,  at  the 
option  of  a  majority,  and  he  has  no  redress,  unless  he  can 
obtain  it  by  an  appeal  to  the  civil  courts,  which  is  exceed- 
ingly doubtful ;  for  "  where  there  is  no  law  there  is  no  trans- 
gression," and  where  there  is  no  transgression  [violation  of 
contract]  no  damage  can  be  recovered.  If  Independent 
societies  have  no  constitution  and  rules  in  reference  to  such 
things,  of  course  they  violate  none  in  following  their  passions 
in  the  premises,  and  cannot  be  punished.  The  suffering 
member  may  regret  that  he  surrendered  himself  so  entirely 
to  their  hands ;  but  it  is  too  late  to  correct  the  mistake. 

Is  it  said  that  he  may  call  a  council  ?  True,  —  if  he  can 
obtain  one  ;  but  here  is  the  difficulty.  Nobody  is  obliged  to 
serve,  and  few  would  be  likely  to  accept  the  call  of  an 
excommunicated  member  to  attend  to  such  business.  But 
suppose  he  should  succeed  in  getting  a  council,  and  the  coun- 
cil should  advise  the  church  in  his  favor  ?  What  then  ?  Will 
not  the  church  do  just  as  they  please,  after  all  ?  The  advice 
of  ex  parte  councils  is  not  very  powerful  with  majorities. 
Majorities  are  often  the  most  inexorable  tyrants.  Is  it  said, 
let  him  call  a  mutual  council  ?  That  he  cannot  do  without 
the  consent  of  the  church,  which  they  will  give  or  not,  as 


404  COMPENDIUM   OF    METHODISM. 

they  please.  The  probabilities  in  the  case  cannot  be  mis 
taken.  But  should  they  consent,  and  the  council  be  called, 
it  can  only  advise ;  so  that,  in  any  case,  redress  is  exceed- 
ingly uncertain.  The  presumption  is,  1.  That  the  church, 
in  most  cases,  would  not  consent  to  a  mutual  council.  2. 
That  an  ex  parte  council  could  not  be  obtained.  3.  If  it 
should  be,  that  its  advice  would  avail  nothing.  And,  4. 
That  the  labor,  difficulties,  loss  of  time,  and  expense  of  cre- 
ating such  a  court,  and  prosecuting  the  investigation,  would 
discourage  ninety-nine  hundredths  of  the  denomination 
from  undertaking  any  such  project.  The  excommunicated 
member,  therefore,  is  practically  doomed  to  submit  to  his 
fate,  however  unjust.  If  it  were  not  for  being  personal, 
we  might  furnish  numerous  facts  illustrative  of  all  these 
positions. 

Presbyterianism  we  think  less  exceptionable,  in  that  it  pro- 
vides regular  judicatories,  with  full  powers  to  attend  to  such 
business ;  and  not  only  requires  them  to  be  faithful,  but 
places  them  under  such  restrictions  as  not  essentially  to 
endanger  the  rights  of  individual  members.  If  the  court 
below  is  delinquent,  or  misjudges  in  a  given  case,  the  next 
above  may  correct  it,  so  as  to  repair  the  damage.  But,  like 
Independency,  it  wants  a  head.  In  the  "  church  session," 
the  pastor  and  ruling  elders  stand  on  a  par,  except  the 
former  is  the  moderator.  All  may  give  their  opinions ;  but 
every  question  is  to  be  settled  by  the  majority.  Hence, 
they  are  liable  not  only  to  a  difference  of  judgment  as  to 
the  merits  of  the  case,  but  also  in  reference  to  the  law  of 
the  church  bearing  upon  it.  Their  trials  may,  therefore, 
lead  to  an  extended  discussion  of  legal  questions,  and  occa- 
sion much  perplexity,  and  the  loss  of  much  time.  The 
same  is  true  in  regard  to  the  higher  judicatories  of  the 
church.     But   if   the  "  general  assembly "  would   appoint 


OUR  GOVERNMENT  CONTRASTED.         406 

men  to  preside  in  these  several  courts,  and  decide  all 
questions  of  law  and  order,  like  a  judge  upon  the  bench, 
making  them  amenable  for  their  decisions  and  administra- 
tion, it  would  lessen  the  difficulties  of  enforcing  discipline 
very  much.  And  if  thej  would  endow  then  still  further, 
and  permit  them  to  exercise  certain  discretion,  in  resisting 
and  suppressing  vexatious  suits,  holding  them  to  the  same 
responsibility  as  in  the  other  case,  it  would  be  still  better ; 
but  thev  have  not  seen  fit  to  do  it. 

Under  our  economy,  a  large  discretion  is  vested  in  the 
preacher  in  charge,  in  reference  to  complaints.  He  is 
made  judge  of  law  and  order,  subject  to  an  appeal,  and  is 
required  to  discipline  the  church  in  a  prompt,  prudent, 
and  energetic  manner.  Should  an  excommunicated  num- 
ber believe  he  has  been  improperly  treated,  —  that  his 
trial  was  not  disciplinary  and  fair,  —  he  may  appeal  to 
the  Quarterly  Conference,  where  the  whole  matter  will  be 
considered  and  determined,  under  the  direction  of  another 
president,  and  by  another  body.  If  the  trial  was  miscon- 
ducted below,  or  the  verdict  was  more  the  result  of  preju- 
dice than  evidence,  it  is  corrected  here,  and  the  decision 
reversed.  Local  preachers,  condemned  by  this  court,  may 
appeal  to  the  next  Annual  Conference  having  appellate 
jurisdiction,  where  their  case  will  be  adjudicated  by  a 
body  of  strangers,  having  no  prejudices  or  predilections 
to  serve.  This  would  seem  to  be  a  sufficient  guarantee 
to  the  members  concerned  ;  but  still  they  have  another 
resort.  Every  member  of  an  Annual  Conference  is  re- 
sponsible to  his  Conference  for  the  right  administration 
of  discipline.  Should  he  be  thought,  by  a  censured  01 
excommunicated  member,  to  have  exceeded  his  authority 
and  taken  an  unwarrantable  course,  he  may  be  charged  with 
maladministration,   and,  if  the    charge   be   sustained,  the 


406  COMPENDIUM   OF  METHODISM. 

case  may  be  thrown  back,  on  the  ground  that  "  what 
is  not  done  correctly,  is  not  done  at  all."  We  think  of 
an  instance  to  the  point.  There  was  a  difficulty  in  the 
church  at  R.,  and  parties  were  formed.  The  preacher, 
taking  sides  with  the  less  reliable  members,  had  charges 
preferred  against  the  principal  man  on  the  other  side,  on 
which  he  was  condemned  and  expelled.  Believing  the 
proceeding  to  be  ex  parte,  and  contrary  to  discipline, 
he  sent  a  complaint  to  the  next  Annual  Conference, 
charging  the  preacher  accordingly.  The  charge  was 
examined  with  such  evidence  as  was  at  hand,  and  sustained. 
With  this  decision,  the  complainant  demanded  of  the 
next  preacher  to  be  recognized  as  a  member  in  the  same 
standing  he  held  when  the  suit  was  commenced.  The 
preacher  stated,  the  case  to  the  church,  and  informed 
them,  that  the  trial  having  been  condemned,  he  should  be 
obliged  to  regard  it  as  null  and  void,  and  accede  to 
the  brother's  request.  "  But,"  said  he,  "  if  any  of  you 
see  cause  to  prefer  charges  against  him,  he  shall  be  duly 
tried."  Here  the  matter  ended.  The  source  of  difficulty 
being  removed,  all  soon  came  right  again,  and  peace 
ensued. 

This  is  the  protection  which  our  members  enjoy  against 
hurried,  irregular,  and  unjust  prosecutions.  Though  it  goes 
beyond  any  thing  to  be  found  in  other  churches,  we  believe 
it  to  be  proper.  Its  effect  is  to  beget  such  care  on  the  part 
of  the  ministry  to  have  business  done  correctly,  that  Con- 
ferences are  seldom  troubled  with  complaints  of  this  nature 


CHAPTER  VII. 

DISCIPLINARY   QUESTIONS   OFFICIALLY  DEdDED. 

Since  our  bishops  have  been  constituted  judges  of  disci- 
pline during  the  intervals  of  the  General  Conference,  their 
decisions  have  become  extremely  interesting.  We  present  a 
few  of  them  here,  for  the  benefit  of  our  younger  brethren. 
It  would  be  pleasing  to  give  them  in  full,  but  our  limits  will 
not  allow  of  it.  If  this  beginning  shall  have  the  effect  to 
bring  out  a  distinct  work  on  ecclesiastical  jurisprudence,  we 
shall  not  regret  the  labor  of  it. 

I.  —  op  annual  conferences. 

1.  "  When,  in  the  interim  of  an  Annual  Conference,  a 
preacher,  being  a  member  of  the  Conference,  has  been  tried, 
and  the  case  adjudicated  by  the  presiding  elder  and  a  com- 
mittee, according  to  the  provisions  of  the  discipline,  and  the 
individual  acquitted  of  the  charge,  or  punished  for  the 
offence,  is  it  competent  for  the  ensuing  Annual  Conference  to 
take  up  the  case  and  pass  on  it  another  adjudication,  unless 
an  appeal  be  made  from  the  decision  by  one  of  the 
parties  ?  " 

Ans.  "  The  investigation  of  an  accused  preacher's  char- 
acter, in  the  interim  of  the  Annual  Conference,  is  for  the 
purpose  of  determining  whether  he  shall  be  suspended  until 
his  Conference  meets,  and  is  not  properly  a  trial,  it  being 

407 


408  COMPENDIUM   OF   METHODISM. 

fully  considered  and  determined  only  before  the  Annual 
Conference.  The  Annual  Conference  may  try  said  preacher, 
whether  the  committee  find  him  guilty  or  not ;  the  Conference 
having  original  jurisdiction.  The  case  never  goes  up  from 
the  committee  by  appeal,  and  all  proper  testimony  in  any 
church  trial  is  admissible."  —  Bishop  Hamline. 

2.  "Does  the  Conference  year  terminate  on  the  opening 
of  the  session  of  the  Annual  Conference,  or  at  the  close  of 
the  session  ?  " 

Ans.  "  The  current  Conference  year  has  its  commence- 
ment at  the  close  of  the  Conference,  when  the  appointments 
are  announced,  and  terminates  at  the  close  of  the  next  ses- 
sion following."  —  B.  Waugh. 

FI. — OP  PRESIDING  ELDERS,  QUARTERLY  CONFERENCES,  AND 

LOCAL  PREACHERS. 

1 .  "  Has  the  Quarterly  Conference  original  jurisdiction 
in  the  case  of  local  preachers,  on  the  charge  of  immor- 
ality ?  " 

Arts.  "  In  the  Discipline  there  is  a  distinction  made 
between  charges  and  mere  reports.  When  a  local  elder, 
deacon,  or  preacher  is  reported  to  be  guilty  of  some 
crime  expressly  forbidden  in  the  word  of  God,  it  is  made  the 
duty  of  the  preacher  in  charge  to  call  him  before  a  committee 
of  local  preachers,  by  whom  he  shall  be  acquitted,  or,  ii 
found  guilty,  suspended  until  the  next  Quarterly  Conference. 
The  design  of  this  rule  is,  first,  to  relieve  the  character  of 
an  innocent  persecuted  brother  from  the  influence  of  evil 
reports ;  or,  secondly,  to  relieve  the  suffering  church,  by 
preventing  a  wicked  man  from  preaching  till  he  can  be  regu- 
larly tried.  It  requires  the  preacher  in  charge  to  proceed 
on  mere  report,  -whether  there  be  any  formal  charges  or  not ; 
to  call   a   committee,  which  is  of  the  nature  of  a  court  of 


DISCIPLINARY    QUESTIONS.  409 

inquiry,  to  ascertain  whether  or  not  there  be  cause  of 
trial ;  and,  if  so,  it  must  go  to  the  Quarterly  Conference, 
the  only  tribunal  that  has  authority  to  try  the  case.  And 
in  all  practicable  cases,  the  preacher  in  charge  should 
inquire  into  complaints  against  local  preachers  by  a  commit 
tee,  before  they  come  into  Quarterly  Conference,  or  be  held 
responsible  for  this  neglect  of  duty.  But  if  he  neglect  it, 
or  fail  to  obtain  a  committee,  or  fail  for  want  of  time,  that 
neglect  or  failure  does  not  deprive  the  Quarterly  Conference 
of  its  legal  authority  to  try  a  local  preacher  on  charges  of 
immorality.  The  rule  is  definite  and  clear.  *  The  Quar- 
terly Meeting  Conference  shall  have  authority  *  *  *  to 
try,  suspend,  expel,  or  acquit,  any  local  preacher  in  the  cir- 
cuit or  station,  against  whom  charges  may  be  brought/ 
*  *  *  It  is,  therefore,  my  opinion  that  the  Quar- 
terly Conference  has  original  jurisdiction  in  the  case  of 
local  preachers  on  a  charge  of  immorality,  and  may  proceed 
directly  to  trial,  provided  always  that  the  accused  has  had 
proper  notice."  —  Bishop  Morris. 

2.  "  Suppose  a  local  preacher  to  be  charged  with  immor- 
ality, and  brought  before  the  Quarterly  Conference  for 
trial,  whereupon  a  motion  is  adopted  to  strike  out  the 
first  specification,  which  is  only  for  imprudence,  the  previous 
labor  required  by  Discipline  not  having  been  performed,  has 
the  Quarterly  Conference  exceeded  its  authority  in  the 
premises?" 

Ans.  "  If  any  illegality  is  found,  the  Conference  may 
reject  any  part  of  the  bill."  —  E.  S.  Janes. 

3.  "Are  the  characters  of  local  elders  subject  to  exam 
ination  in  the  Quarterly  Conference  ?  " 

Ans.  "  Most  certainly  they  are.  The  difference  between 
the  accountability  of  a  local  preacher  and  that  of  a  local 


410  COMPENDIUM    OF   METHODISM. 

elder,  in  Quarterly  Conference,  is,  the  license  of  the  former 
may  be  withheld  for  mere  want  of  qualifications,  but  the 
office  of  the  latter  cannot  be  taken  away  until  he  is  tried 
and  convicted  of  some  offence  against  the  Discipline.  One 
rule  requires  every  local  elder,  deacon,  and  preacher,  to 
have  his  name  recorded  on  the  journal  of  the  Quarterly 
Conference  of  which  he  is  a  member,  and  also  enrolled  on  a 
class  paper,  and  meet  in  class ;  '  or,  in  neglect  thereof,  the 
Quarterly  Conference,  if  they  judge  it  proper,  may  deprive 
him  of  his  ministerial  office.'  Another  rule  says :  '  No 
elder,  deacon,  or  preacher  among  us  shall  distil  or  vend 
spirituous  liquors,  without  forfeiting  his  official  standing.' 
Now,  these  rules  need  no  comment  to  show,  that  the  charac- 
ters of  local  elders  are  '  subject  to  examination  in  the  Quar- 
terly Conference,  as  much  as  those  of  travelling  elders  are 
in  the  Annual  Conference.  And  what  is  said  of  elders  is 
equally  true  of  deacons."  —  Bishop  Morris. 

4.  "  When  a  Quarterly  Conference  has  determined  that  a 
local  preacher  is  guilty  of  some  offence,  who  is  to  determine 
the  amount  of  punishment  ?  " 

Ans.  "  Not  the  presiding  elder,  but  the  Quarterly  Con- 
ference." —  Hedding  on  Discipline,  p.  33. 

5.  "  Suppose,  at  the  examination  of  an  appealed  case,  the 
presiding  elder  discovers  that  the  trial  below  was  conducted 
contrary  to  rule,  has  he  a  right  to  throw  out  the  case,  pre- 
vent the  decision  of  the  Conference,  and  declare  the  person 
not  expelled  ?  " 

Ans.  "  On  this  question  there  have  been  differences  of 
opinion  to  a  wide  extent,  and  great  debates  in  Conferences. 
But  I  should  say,  no  ;  the  appeal  is  to  the  Quarterly  Confer- 
ence, not  to  the  presiding  elder."  —  p.  34. 

6.  "  Is  it  right  for  the  Quarterly  Conference,  on  the  ques- 


DISCIPLINARY    QUESTIONS.  411 

tion,  *  Are  there  any  complaints  ? '  to  hear  complaints 
against  the  travelling  preachers,  or  any  other  member  of  the 
Quarterly  Conference  ? 

Ans.  "  This  question  admits  of  division.  I  will  first 
answer  what  pertains  to  travelling  preachers.  If  this  refers 
to  travelling  preachers  of  the  circuit  who  are  on  trial,  the 
answer  is  furnished  by  the  Discipline.  '  A. preacher  on  trial, 
who  may  be  accused  of  crime,  shall  be  accountable  to  the 
Quarterly  Conference  of  the  circuit  on  which  he  travels. 
But  if  the  question  refers  to  travelling  preachers  who  are 
members  of  the  Annual  Conference,  then  the  Quarterly  Con- 
ference has  no  jurisdiction  of  their  case.  Members  of  the 
church  who  are  grieved  with  the  delinquencies  or  impro- 
prieties of  their  preachers,  have  a  right  to  state  their  griev- 
ances to  the  presiding  elder  who  has  charge  of  them ;  and, 
in  many  cases,  it  may  be  proper  for  the  presiding  elder  to 
hear  that  statement  in  Quarterly  Conference,  to  afford  the 
preachers  an  opportunity  of  explanation  and  amicable  adjust- 
ment ;  also,  in  case  it  cannot  be  settled  there,  to  enable  the 
presiding  elder  to  represent  the  case  understandingly  at  the 
Conference.  It  may,  also,  be  prudent  for  the  presiding 
elder  to  inquire,  at  the  last  Quarterly  Conference  for  the 
year,  whether  there  is  any  thing  against  the  travelling 
preachers  of  the  circuit,  so  that  he  may  be  fully  prepared  to 
represent  the  preachers,  and  the  business  of  his  whole  dis- 
trict. But  the  Quarterly  Conference  has  no  authority  to  try 
any  member  of  an  Annual  Conference  on  any  charge  or 
complaint  whatever. 

"  The  second  part  of  the  question  refers  to  '  any  othei 
members  of  the  Quarterly  Conference.'  Besides  the  travel- 
ling  preachers  of  the  circuit,  the  other  members  of  the  Quar- 
terly  Conference  are  local  preachers,  exhorters,  stewards,  and 
class-leaders.     What  a  Quarterly  Conference  may  do  with 


412  COMPENDIUM   OF   METHODISM. 

local  preachers,  has  already  been  stated.  As  to  exhortew 
and  stewards,  there  is  no  rule  by  which  to  try  them  on 
charges  of  immorality  different  from  the  rule  for  trying 
private  members  of  the  church  before  the  society,  or  a 
select  number.  But  complaints  respecting  their  official  acts 
are  perfectly  within  the  jurisdiction  of  the  Quarterly  Confer- 
ence, by  which  their  official  authority  was  conferred.  If  an 
exhorter  makes  a  bad  use  of  his  license,  the  Quarterly  Con- 
ference may  refuse  to  renew  the  license.  If  stewards  act 
illegally  in  the  appropriation  of  funds,  or  neglect  to  perform 
the  duties  of  their  office,  the  Quarterly  Conference,  on  com- 
plaint being  made  and  sustained,  '  shall  have  power  to  dis- 
miss or  change  them  at  pleasure.'  [Dis.,  p.  171.]  Respect- 
ing class  leaders,  it  is  enough  to  say,  they  are  appointed 
and  changed  by  the  preacher  in  charge,  without  any  agency 
of  the  Quarterly  Conference,  and  for  their  official  acts  as 
leaders  are  accountable  only  to  him.  \_p.  51.]  Thus  the 
question  asked  in  every  Quarterly  Conference,  '  Are  there 
any  complaints  ? '  takes  a  broad  range.  It  includes  not 
only  complaints  of  members  dissatisfied  with  the  awards  of 
arbiters  of  their  disputed  accounts,  &c,  but  whatever  lies 
against  the  official  or  moral  character  of  its  members  under 
the  above  named  restrictions."  — Bishop  Morris. 

7  "  When  a  decision  on  a  point  of  law  is  made  by  a 
presiding  elder  in  a  Quarterly  Meeting  Conference,  and 
action  in  the  Conference  follows,  which  affects  the  member- 
ship of  a  member  of  that  Conference,  and  no  appeal  is 
taken  by  the  parties  concerned  from  the  decision  of  the 
presiding  elde:  to  the  bishop  presiding  at  the  next  Annual 
Conference,  is  the  decision  of  the  Quarterly  Conference 
final  ?  " 

Arts.  "  If  in  the  case  presented  an  appeal  is  not  taken 
by  one  of  the  parties  to  the  president  of  the  next  Annual 


DISCIPLINARY   QUESTIONS.  41 


Conference,  before  the  close  of  the  next  succeeding  session, 
the  action  of  the  Quarterly  Conference  above  referred  to  is 
final."  —  Bishop  Ramline. 

8.  "  When  a  local  preacher  is  before  a  Quarterly  Confer- 
ence for  the  renewal  of  his  license,  the  Conference  voting 
by  ballot,  does  a  tie  vote  decide  the  case  against  the  renewal 
of  the  license  ? " 

Ans.  "We  answer  in  the  affirmative." — B.  Waugh 
and  E.  S.  Janes. 

9.  "  Is  a  Quarterly  Conference  competent,  after  having 
licensed  a  local  preacher  for  a  series  of  years,  to  take  away 
that  license  without  impeachment  of  moral  character,  or 
finding  any  decrease  of  piety,  talent,  or  usefulness  ?  " 

Ans.  "  We  answer  affirmatively."  —  B.  Waugh  and  U. 
S.  Janes. 

10.  "  Can  the  Quarterly  Conference  adjourn  to  a  distant 
day  to  take  up  new  articles  of  business  which  cannot  come 
before  that  body  now  ?  " 

Ans.  "  An  adjournment  from  day  to  day  to  finish  pend- 
ing business  is  certainly  regular.,  but  it  cannot  be  proper  to 
adjourn  to  a  distant  day  to  take  up  new  business  which 
would  properly  belong  to  a  future  Quarterly  Conference."  — 
Hedding  on  Discipline,  p.  36. 

11.  "  Has  a  presiding  elder  a  right  to  call  a  fifth  quar 
terly  meeting  in  the  year  to  do  special  business  ?  " 

Ans.  "  I  know  of  no  such  authority.  I  see  not  how 
there  can  be  five  quarters,  or  five  quarterly  meetings  in  a 
year."  —  Redding  on  Discipline,  p.  36. 

12.  "  What  are  the  relations  of  a  superannuated 
preacher  ? " 

Ans.  "A  superannuated  preacher,  whether  a  member 
of  your  Conference,  or  any  other  Conference,  is  not  a  mem- 
ber of  your  church.     If  he  lives  within  the  bounds  of  his 


414  COMPENDIUM    OF    METHODISM. 

own  Conference,  he  is  a  member  of  the  Quarterly  Confer 
ence  where  he  resides.  If  he  lives  beyond  the  bounds  of 
his  own  Conference,  he  is  not  a  member  of  any  Quarterly 
Conference."  —  E.  Hedding. 

13.  To  whom  is  a  preacher  on  trial  amenable  for  his 
administration  when  he  is  in  charge  ? 

Ans.  "  He  is  amenable  to  the  presiding  elder  and  the 
Conference.  The  presiding  elder  can  correct  his  errors  and 
reprove  him,  and  change  his  relation  by  putting  him  under 
another  preacher ;  and  the  Conference  can  drop  him  for 
that  cause."  —  E.  Hedding. 

14.  Can  a  local  preacher  be  licensed  for  a  less  time 
than  a  year  ? 

Ans.  "  No.  The  license  of  a  local  preacher  runs  for  a 
year,  unless  the  Quarterly  Conference,  for  cause,  in  due 
form,  deprive  him  of  his  ministerial  office."  — E.  S.  Janes. 

III.  —  OF   PREACHERS   IN   CHARGE. 

1.  "  When  a  local  elder,  deacon,  or  preacher,  is  reported 
to  be  guilty  of  some  crime  expressly  forbidden  in  the  word 
of  God,  and  a  committee  is  called  on  his  case,  who  is  to 
preside  ?  " 

Ans.  "  The  preacher  in  charge."  — Hedding  on  Disci- 
pline, p.  49. 

2.  "  When  the  committee  find  the  accused  guilty  of  a 
crime,  who  is  to  suspend  him  ?  " 

Ans.     "  Not  the  preacher,  but  the  committee."  — p.  49. 

3.  "  When  the  evidence  is  all  presented,  and  the  plead- 
ings closed,  ought  the  preacher  to  remain  with  '  the  select 
number '  while  they  are  making  up  their  judgment  ?  " 

Ans.  "  Certainly  he  ought,  for  he  is  pastor  of  the  flock ; 
and  he  would  greatly  neglect  his  duty  were  he  to  be  absent, 
and  consequently  not  know  on  what  law  or  evidence  the 


DISCIPLINARY    QUESTIONS.  415 

judgment  is  rendered."  — p.  63.  But  "  no  judicious  ad- 
ministrator of  Discipline  will  let  the  committee,  or  any  other 
person,  know  his  opinion  of  the  case,  either  before  the  trial, 
or  during  its  progress,  till  the  committee  have  made  their 
decision,  and  signed  their  names  to  it."  —  T.  Morris. 

4.  "  Who  is  to  decide  whether  the  case  is  to  be  brought 
before  the  whole  society,  or  a  select  number  ?  " 

Ans.    "The  preacher." — Hedding  on  Discipline,  p.  63. 

5.  "  When  the  judgment  of  guilt  is  rendered,  who  is  to 
award  the  punishment  ? " 

Ans.  "  The  preacher.  For  when  the  authority  of  de- 
ciding on  the  guilt  or  innocence  of  an  accused  member  was 
taken  from  the  preacher,  and  given  to  the  people,  that  was  all 
that  was  taken  from  the  one,  or  given  to  the  other.  All  the 
other  powers  referred  to  in  the  above  questions  and  answers 
remain  with  the  preacher  as  they  were  before,  when  the 
preacher  was  the  judge  of  the  guilt  or  innocence  of  the 
accused  person."  — pp.  63,  64. 

6.  "  What  is  to  be  understood  by  l  the  society  ?  '  " 

Ans.  "  The  word  society  is  used  in  dhTerent  parts  of  the 
Discipline  to  mean  sometimes  the  members  of  our  religious 
community  in  general ;  sometimes  those  in  one  Annual  Con- 
ference ;  also,  those  in  one  city  or  town ;  and  again,  those 
who  usually  meet  in  one  place  for  publie  worship  ;  and,  like 
wise,  those  of  one  circuit  or  station.  It  may  include  both 
the  latter  in  the  present  rule  ;  but  except  necessity  require 
to  extend  it  to  the  circuit,  for  the  want  of  suitable  members 
for  the  « select  number '  in  the  neighborhood  where  the 
accused  belongs,  it  seems  most  proper  to  limit  it  to  those 
members  usually  meeting  in  one  place  for  public  worship." 
—p.  64. 

< .  "  Suppose  the  accused  should  object  to  one  or  more  of 
the  select  number,  wha'  shall  be  done  ?  " 


416  COMPENDIUM    OF   METHODISM. 

Ans.  "If  the  objection  appear  to  be  reasonable,  the 
person  should  be  changed  for  another.  But  if  the  objector 
appear  to  be  captious,  or  to  object  with  a  design  to  evade 
justice,  the  preacher  shall  overrule  the  matter  and  proceed 
in  the  trial." — p.  66. 

"  In  selecting  the  committee,  however,  for  the  trial  of  a 
member,  a  preacher  ought  to  be  very  careful  to  obtain  wise, 
pious,  and  candid  men,  who  will  do  justice  both  to  the 
accused  person  and  to  the  church.  There  should  be  a  suf- 
ficient number  of  them  to  form  a  respectable  court ;  for  the 
decision  of  so  important  a  matter  should  not  be  left  to  two 
or  three  individuals.  A  fit  time  and  place  should  be 
appointed  for  a  fair  investigation ;  time  enough  should  be 
taken  for  that  object,  even  if  it  require  an  adjournment 
from  day  to  day  ;  nothing  should  be  done  in  a  hurry  where 
so  important  an  interest  is  pending  as  membership  in  the 
church.  The  accused  person  should  be  furnished  in  season 
for  preparation  with  the  matter  of  which  he  is  accused ;  and 
if  he  be  ignorant,  or  incapable  of  managing  his  own  cause, 
a  capable  and  honest  member  should  be  employed  to  assist 
him,  that  no  advantage  be  taken  of  one  of  the  least  of  the 
children  of  God."  — p.  65. 

8.  "  When  the  '  select  number  '  decide  that  the  accused 
is  guilty  of  the  act  alleged,  who  is  to  determine  whether 
said  act  is  a  crime,  in  the  sense  of  the  rule ;  the  '  select 
number/  or  the  preacher  ?  " 

Ans.  "  The  '  select  number ; '  for  crime  is  included  in 
the  judgment  of  guilty."  — p.  66. 

9.  "  When  a  verdict  of  i  guilty '  is  rendered,  is  the 
preacher  in  charge  obliged  to  expel  the  member,  or  may  he 
pardon?" 

Ans.  "  For  scandalous  crimes,  expulsion  should  undoubt- 
edly take  place  ;  but  for  crimes  of  a  moderate  degree,  and 


DISCIPLINARY    QUESTIONS.  417 

when  the  offender  is  suitably  humble  and  penitent,  forgive- 
ness and  forbearance  should  be  exercised,  and  a  repentant 
brother  may  be  retained  in  the  church.  '  Brethren,  if  a  man 
be  overtaken  in  a  fault,  ye  which  are  spiritual  restore  such 
one  in  the  spirit  of  meekness.'  That  the  rule  is  to  be  sc 
understood,  is  evident  from  a  clause  in  the  General  Rules : 
1  If  there  be  any  among  us  who  observe  them  not,  who 
habitually  break  any  of  them,  let  it  be  known  unto  them 
who  watch  over  that  soul  as  they  who  must  give  an  account. 
We  will  admonish  him  of  the  error  of  his  ways.  We  will 
bear  with  him  for  a  season.  But  if  then  he  repent  not,  he 
hath  no  more  place  among  us.  We  have  delivered  our  own 
souls.' 

"  In  exercising  mercy  in  this  case,  the  preacher  will  need 
great  prudence,  to  avoid  doing  it  in  a  way  to  grieve  and 
afflict  the  members,  or  cast  a  stumbling-block  before  the 
world.  On  this  question  he  should  take  counsel  with  the 
select  number,  or  the  leaders'  meeting,  or  in  some  cases 
with  the  society  in  the  place,  that  it  may  be  understood  the 
offender  is  restored  by  general  consent."  — pp.  66,  67. 

10.  "  When  a  member  of  the  church  shall  refuse  to  refer, 
&c,  a  disputed  case  to  arbitration,  as  proposed  in  the  sec- 
tion of  the  Discipline  relating  to  the  duties  of  those  who 
have  the  charge  of  circuits  or  stations,  can  he  be  lawfully 
expelled  without  further  trial  ?  " 

Am.  "  No ;  the  preacher  must  bring  him  to  trial  before 
the  society,  or  a  select  number  of  them,  that  they  may 
judge  whether  the  accused  person  has  broken  the  rule. 
There  is  no  case  in  which  a  preacher  may  expel  a  mem- 
ber, except  a  judgment  of  '  guilty '  be  first  rendered  by 
laymen." 

"  The  following  rule  has  been  supposed  to  be  an  exception 
to  this  opinion  :  —  'To  prevent  scandal,  when  *  any  of  our 

27 


418  COMPENDIUM   OF  METHODISM. 

members  fail  in  business,  or  contract  debts  which  they  are 
not  able  to  pay,  let  two  or  three  judicious  members  of  the 
shurch  inspect  the  accounts,  contracts,  and  circumstances  of 
the  case  of  the  supposed  delinquent;  and  if  he  havo 
behaved  dishonestly,  or  borrowed  money  without  a  proba- 
bility of  paying,  let  him  be  expelled.'  But  here  is  no  trial, 
only  an  inspection  of  accounts,  &c.  All  this  rule  provides 
for  can  be  regarded  only  as  furnishing  a  bill  of  charges. 
The  '  two  or  three  judicious  members '  named,  are  not  the 
society,  nor  a  select  number  of  them,  to  try  a  member. 
They  may  be  '  members  of  the  church  '  from  other  places. 
But  the  delinquent  must  be  brought  before  the  proper  tri- 
bunal, and  found  guilty  of  '  behaving  dishonestly,'  or  of 
borrowing  '  money  without  a  probability  of  paying,'  and  that 
by  the  decision  of  the  proper  authority,  before  he  can  be 
expelled. "  —  pp.  68,  70. 

"  The  two  cases  mentioned  in  the  following  paragraph, 
[p.  56,]  are  of  the  same  character.  'And  in  case  the 
debtor  refuses  to  comply,  he  shall  be  expelled.'  But  who  is 
to  judge  here  whether  the  debtor  refuses  to  comply  ?  Not 
the  preacher,  nor  the  above  named  committee,  but  the 
society  of  which  he  is  a  member,  or  a  select  number  of 
them.  This  principle  is  carried  out  in  the  following  clause  : 
1  And  if  the  creditor  refuse  to  comply,  he  shall  be  expelled.' 
The  Quarterly  Conference  has  said  what  the  creditor  ought 
to  do ;  but  if  he  be  charged  with  refusing  to  comply,  that 
point  must  be  determined  by  the  members  of  his  own 
society :  otherwise  he  would  be  expelled  without  trial 
before  the  society  of  which  he  is  a  member,  or  a  select 
number  of  them,  and  also  would  be  denied  the  '  right  of 
appeal.'  "—  pp.  68,  70. 

11  "  When  a  preacher,  differing  in  judgment  from  the 
society  or  the  select  number,  refers  a  case  to  the   Quar- 


DISCIPLINARY   QUESTIONS.  419 

fcerly  Conference,   as  provided  for  in  the  Discipline,  page 
92,  is  that  reference  an  appeal  ? " 

Ans.  "  No ;  it  is  a  new  trial.  *  The  trial  may  be 
referred,'  &c,  is  not  the  language  of  an  appeal,  but  that  of 
removing  a  trial  from  one  court  to  another.  But  as  there 
are  difficulties  in  the  minds  of  many  concerning  the  consti 
tutionality  of  this  rule,  as  it  is  not  seen  how  there  can  be 
an  appeal  from  the  decision  of  the  Quarterly  Conference  in 
this  case,  it  is  advisable  that  the  preachers  should  not  use 
it.  But  if,  in  any  case,  the  preacher  should  refer  such  a 
trial  to  the  Quarterly  Conference,  I  should  advise  the 
Quarterly  Conference  not  to  decide  the  case,  but  to  refer  it 
back  to  the  society  for  a  new  trial."  — jp.  71. 

12.  "  Who  shall  decide  whether  a  person  absents  himself 
from  trial  in  the  sense  of  the  Discipline,  page  91  ?  " 

Ans.    "  The  select  number."  —  Bishop  ITedding. 

13.  "Has  a  preacher  a  right  to  receive  a  person  intc 
the  M.  E.  Church  living  within  another  charge,  when  it  is 
known  to  him  that  there  are  objections  to  that  person  of 
such  a  nature  as  would  prevent  his  being  received  in  the 
charge  where  he  lives  ?  " 

Ans.  "It  is  unfavorable  to  good  government  in  the 
church  for  a  preacher,  under  any  circumstances,  to  receive 
into  membership  in  his  charge  a  person  living  in  the  bounds 
of  another  pastoral  charge.  Yet  established  usage  justifies 
it  under  some  circumstances,  especially  in  cities  where  there 
are  several  separate  charges,  and  where  it  is  very  difficult 
to  define  them  geographically.  But  in  these  circumstances 
comity  and  Christian  courtesy  should  be  strictly  maintained. 
The  general  peace  and  prosperity  of  the  church,  as  well  as 
the  golden  rule  of  doing  to  others  as  we  would  be  done  by 
requires  this.  In  some  cases  it  would  be  a  palpable  viola 
tion  of  Discipline  to  receive  a  person  from  within  another 


420  COMPENDIUM   OF   METHODISM. 

charge,  when  objections  were  known  to  exist  against  him 
by  members  of  that  charge.  As,  for  instance,  in  the  case 
of  an  expelled  person,  who  cannot  be  again  admitted  to 
membership  without  contrition,  confession,  and  satisfac- 
tory reformation.  Reformation  satisfactory  to  the  society 
aggrieved.  Or,  if  a  person  is  under  any  disciplinary  liabili- 
ties or  disabilities  whatever.  It  is  possible  there  may  be 
cases  of  mere  prejudices,  without  any  tangible  cause,  that 
might  render  one  society  unwilling  to  admit  a  person  to 
membership,  which  would  not  be  a  sufficient  reason  for  pre- 
venting him  from  joining  another  society.  But  where  the 
objection  is  specific,  and  is  made  by  responsible  members  of 
the  society  where  the  person  lives,  and  especially  if  the 
objection  grows  out  of  former  church  relations,  or  disciplin- 
ary actions  of  the  church,  or  antagonism  to  the  authority  of 
the  church,  in  our  judgment  it  would  be  wrong  for  a 
preacher  to  receive  such  person  or  persons  into  membership. 
The  adage,  '  Better  one  suffer  than  many,'  is  applicable  to 
this  question." 

14.  "If  charges  are  preferred  against  a  probationer  of 
such  a  nature  as  would,  if  proved,  exclude  a  member  in  full 
connection,  can  a  preacher  be  justified  in  refusing  or  neglect- 
ing an  investigation  of  such  charges,  and  continue  the  person 
on  trial  ?  " 

Ans.  "  In  such  cases  as  is  described  in  this  question,  if 
the  charges  are  preferred  or  presented  by  responsible  mem- 
bers of  the  Methodist  Episcopal  Church,  it  is  the  duty  of 
the  preacher  in  charge  to  investigate  the  case,  and  if  the 
charges  are  found  to  be  true  to  drop  the  person." 

15.  "  Has  a  preacher  in  charge  the  right,  on  his  individ- 
ual responsibility,  to  decide  on  the  credibility  or  disciplinary 
correctness  of  a  local  preacher's  credentials,  and  cause  his 
name  to  be  entered  upon  the  oificial  list  of  the  Quarterly 


DISCIPLINARY   QUESTIONS.  421 

Meeting  Conference,  without  consulting  or  presenting  said 
credentials  to  said  Conference  ?  " 

Ans.  "  As  the  Discipline  directs  that  a  preacher  in 
charge  may  individually  give  a  sufficient  certificate  to  dismiss 
a  local  preacher  from  one  church,  and  introduce  him  to 
another,  it  seems  reasonable  that  he  may  also  receive  such  a 
certificate  and  judge  of  its  legality  for  the  time  being,  so  far 
as  to  admit,  or  refuse  to  admit,  the  name  of  the  said  local 
preacher  on  his  class  book.  But  the  proper  time  to  enter 
his  name  on  the  official  list  of  the  Quarterly  Meeting  Con- 
ference is  at  the  first  session  of,  and  after  the  opening  of, 
said  Quarterly  Meeting  Conference  ;  when,  if  any  question 
is  raised  as  to  the  sufficiency  or  legality  of  the  certificate,  it 
must  be  decided  as  a  question  of  law  by  the  presiding  elder, 
subject  to  an  appeal  to  the  president  of  the  next  Annual 
Conference." 

16.  "  How  long  may  a  letter  be  retained  by  a  member  of 
the  church  ?  " 

Ans.  "  I  am  not  certain  that  J  understand  this  question, 
but  presume  it  has  reference  to  what  is  called,  in  Discipline, 
*  a  note  of  recommendation,'  or  '  a  certificate  of  member- 
ship, given  to  members  of  the  church  who  remove  from  one 
circuit  to  another.'  If  this  is  the  sense  of  the  question,  my 
answer  is,  there  is  no  limit  prescribed  in  the  Discipliae.  Of 
course,  as  the  rule  now  is, —  and  it  is  not  for  me  to  say  what 
it  should  be,  —  a  preacher  in  charge  may  receive  a  member 
on  such  certificate  at  any  time,  and  hold  him  responsible, 
when  he  is  received,  for  any  thing  he  may  have  done  while 
he  retained  the  certificate."  —  Bishop  Morris. 

17.  "  When  a  person  that  has  been  expelled  from  the 
church  comes  forward  and  confesses  his  wrong,  and  is  peni- 
*ent,  and  gives  satisfaction,  may  he  be  restored  to  full  mem- 
bership, or  must  he  be  received  again  on  trial  ?  " 


422  COMPENDIUM    OP   METHODISM. 

Ans.  "He  should  be  restored  to  the  standing  no  lv\3 
previous  to  his  expulsion."  —  E.  Hedding.     [See  *  p.  425.] 

18.  "  Who  is  chairman  of  the  trustees  ?  the  Committee 
on  Missions  ?  " 

Ans.  "  Where  the  trustees  are  appointed  according  to  the 
rale  of  Discipline,  the  preacher  in  charge  is  chairman  of 
the  meeting.  The  preacher  in  charge  is  also  chairmaD  of 
the  Committee  on  Missions."  —  Bishop  Hedding. 

19.  Is  an  administrator  of  discipline  at  liberty  to  refuse 
to  entertain  a  bill  of  charges,  when  signed  by  respectable 
members  of  the  church,  and  a  trial  is  demanded  by  the 
accusers  ? 

Ans.  "  He  is  at  full  liberty.  There  may  be  various 
reasons  why  he  should  not  entertain  charges,  and  a  preacher 
in  charge  is  bound  in  duty  to  call  a  member  to  trial  against 
whom  there  is  credible  report  that  he  is  guilty  of  a  crime, 
even  if  there  be  no  charges  presented."  —  E.  Redding. 

20.  "  Should  an  administrator  decline  to  entertain  a  bill 
of  charges,  what  redress  can  the  accuser  have,  if  any  ?  " 

Ans.  "  He  can  complain  of  the  preacher  to  his  presid- 
ing elder,  or  to  the  Conference,  for  neglect  of  duty ;  and  if 
he  be  found  culpable,  he  can  be  punished  as  his  offence 
deserves." — E.  Hedding. 

21.  When  a  charge  of  high  imprudence  is  preferred, 
with  various  specifications  involving  immoral  and  unchristian 
conduct,  may  the  accused  be  punished  for  such  conduct, 
if  found  guilty,  or  can  he  only  be  punished  for  high 
imprudence  ? 

Ans.  "  He  may  be  punished  for  any  thing  of  which  he 
is  found  guilty.  It  is  not  the  design  of  the  Methodist  Dis- 
cipline to  limit  the  trial  to  the  charge,  but  to  deal  with  a 
man  as  his  works  deserve.  It  is  true,  if  a  different  crime  is 
proved  from  the  one  alleged  in  the  charge,  and  the  accused 


DISCIPLINARY   QUESTIONS.  423 

pleads  that  he  is  not  prepared  for  trial  on  that  point,  the 
court  ought  to  adjourn,  and  give  the  accused  fair  time  to 
defend  himself."  —  E.  Hedding. 

IV.  —  OF   EVIDENCE. 

1.  "  In  trying  an  appeal  of  a  private  member  to  the 
Quarterly  Conference,  are  we  limited  to  the  record  of  the 
testimony  in  the  trial  below,  or  are  we  to  admit  new 
testimony  ?  " 

Ans.  "  On  this  question  different  opinions  and  different 
administrations  prevail.  But,  as  in  the  appeal  of  a  travel- 
ling preacher  to  the  General  Conference,  and  that  of  a  local 
preacher  to  an  Annual  Conference,  the  trials  proceed  on  the 
minutes  of  the  evidence  in  the  preceding  trials,  so,  it 
appears  to  me,  consistency  requires  we  shouhi  proceed  in 
such  cases  in  the  Quarterly  Conference." — Hedding  on 
Discipline,  p.  35. 

2.  "  Should  it  be  found  that  accurate  minutes  have  not 
been  taken  in  the  trial  before  the  society,  or  the  select  num- 
ber, what  shall  be  done  ?  " 

Ans.    "The   case  should  be  referred  back  for  a  new 
trial,  that  those  who  did  their  work  carelessly,  at  first,  may 
have  opportunity  of  doing  it  properly,  and  of  being  admon 
ished  to  avoid  such  errors  afterward."  — p.  35. 

3.  When  a  local  elder,  deacon,  or  preacher,  has  been 
tried  and  condemned  by  a  committee,  and  the  case  is  taken 
up  in  the  Quarterly  Conference  having  jurisdiction,  can  new 
evidence  be  admitted,  or  must  the  Quarterly  Conference 
proceed  upon  the  evidence  recorded  in  the  minutes  of  the 
trial  ? 

Ans.  "  New  evidence  may  be  admitted  if  necessary ;  for 
it  is  a  new  trial,  not  an  appeal.    The  Conference  has  origi- 


424  COMPENDIUM    OF   METHODISM 

nal  jurisd  .ction  in  the  case,  and  the  best  evidence  should  be 
admitted,  whether  the  minutes  or  personal  testimony. — p.  49. 

4.  "  Can  an  accuser  be  a  witness  ?  " 

Arts.  "  In  cases  of  personal  dispute,  in  the  issue  of  which 
the  accuser  has  a  direct  interest,  he  cannot ;  but  in  cases 
where  he  has  no  other  interest  than  is  common  to  all  the 
members  of  the  church,  he  may  be  permitted." — E.  S. 
Janes. 

V. —  OP   WITHDRAWING    FROM    THE   CHURCH. 

1.  What  is  our  discipline  and  usage  in  regard  to  with- 
drawing from  the  church  ? 

Ans.  "  The  subject  of  withdrawing  from  the  Methodist 
Episcopal  Church,  having,  since  the  last  General  Conference, 
engaged  the  attention  of  our  ministers,  and  there  appearing 
to  be  a  difference  of  opinion  leading  to  diversity  of  practice, 
it  has  been  judged  proper  by  the  superintendents  to  embody 
their  views,  and  govern  their  administration  by  the  opinions 
stated  in  this  paper. 

'"Is  a  member  of  an  Annual  Conference  withdrawn  from 
the  church,  when  he  says  to  a  bishop  or  presiding  elder,  "  I 
withdraw  from  the  church  ?  "  or  is  it  the  province  of  the 
Conference,  of  which  he  is  a  member,  to  decide  whether  he 
is  withdrawn  or  not  ? ' 

"  This  question  was  proposed  to  the  General  Conference 
of  1848,  and  referred  to  the  Committee  on  Questions  of  Law. 
The  Committee  having  had  it  under  consideration,  reported 
the  following  resolution  :  — '  Resolved,  That  when  a  person, 
whether  a  preacher  or  a  private  member,  declares  to  the 
proper  authority  of  the  church  that  he  withdraws  from  the 
Methodist  Episcopal  Church,  he  thereby  forfeits  all  privi- 
eges  in  said  church,  and  places  himself  beyond  her  jurisdic- 


DISCIPLINARY   QUESTIONS.  425 

tion.'  The  resolution  led  to  considerable  discussion,  and 
various  amendments  and  substitutes  were  offered,  on  which 
action  was  earnestly  pressed  on  the  General  Conference,  but 
which  was  invariably  avoided  by  that  body ;  and,  finally, 
after  protracted  debate,  and  various  efforts  to  obtain  the  de- 
cision of  the  Conference  thereon,  the  whole  subject  was  laid 
on  the  table.  (See  the  Printed  Journal  of  said  Conference, 
pp.  19  —  30,31,32,33,38.) 

"  From  this  succinct  history  of  the  question  of  withdrawal 
from  the  church,  as  mooted  at  the  late  General  Conference, 
it  is  apparent  to  us  that  the  right  of  a  minister  or  member 
of  the  Methodist  Episcopal  Church  to  withdraw  at  his 
option,  and  without  the  consent  of  the  proper  authorities  to 
whom  he  is  amenable,  was  neither  held  nor  conceded  by  said 
General  Conference.  We  cannot  but  think  that  it  would 
have  been  not  only  anomalous,  but  fearfully  ominous,  if  such 
unqualified  right  had  been  admitted.  Such  a  doctrine  would 
have  been  at  variance  with  the  general  usage  of  the  church 
from  the  beginning  of  its  organization.  In  our  opinion,  the 
admission  of  the  right  to  withdraw  at  option,  without  the 
consent  of  the  church,  especially  when  under  imputation  of 
gross  and  scandalous  offences,  would  operate  most  injuriously 
to  the  maintenance  of  wholesome  discipline  and  sound  mor- 
als. In  accordance  with  this  view,  we  deem  it  to  be  our 
duty  to  say,  that  it  is  contrary  to  the  economy  and  usage  of 
the  Methodist  Episcopal  Church  to  allow  ministers  or  mem 
bers,  when  guilty  of  gross  violations  of  the  Discipline,  to 
evade  its  salutary  authority  and  force  by  declaring  them 
selves  withdrawn  from  the  jurisdiction  of  the  church."   *    * 

*  This  decision  was  inserted  on  the  authority  of  a  distinguished  name.  But 
learning  that  the  bishop,  on  reading  it,  could  not  remember  having  given  it,  and 
that  he  doubted  its  correctness,  we  feel  bound  by  our  regard  for  his  excellent 
memory,  to  witndraw  his  authority  ;  which  we  hereby  do,  — leaving  the  question 
undecided.  —The  Author. 


PART   FOURTH. 

PRUDENTIAL  ARRANGEMENTS  PECULIAR  TO  DIP. 
FERENT  SECTS   OF  WESLEYANS. 


CHAPTER   I. 


MANNER   OP   RECEIVING    MEMBERS. 

To   receive   members   into    the    church    hastily,    is    to 
endanger  the  purity  and  reputation  of  the  body  ;  to  delay 
candidates  too  long,  may  injure  them.     In  trying  to  avoid 
these  two  extremes,  Methodists  have  adopted  arrangements 
peculiar  to  themselves.     Our  church  receives  none  on  trial 
"  until  they  have  met  twice  or  thrice  in  class,',  unless  we 
are  assured  that  they  are  suitable  persons  to  be  received. 
Our  rules  being  explained  to  them,  they  are  then  placed 
under  the  watch-care  of  a  class  leader,  and  instructed  as 
it  is  found  necessary ;  and  giving  satisfactory  evidence  of 
piety,  they  are  baptized  and  admitted  to  the  Lord's  supper. 
Though  we  occasionally  receive  one  on  trial  as  a  seeker,  we 
have  never  known  such  baptized  before  being  converted ; 
nor,   indeed,  does  a  seeker  remain  on  trial  long  without 
realizing  this  great  change. 

The  time  of  continuing  persons  in  this  relation  has  varied 

at   different   periods.     In   1789   it  was  "  extended  to  six 

months."     If,  after  this  term  of  probation,  they  have  been 

baptized,  and,  on  examination,  it  appears  that  they  are  Meth- 

426 


REOEIVINQ   MEMBERS.  427 

odists  ii.  faith,  and  are  disposed  to  observe  the  rules  of  the 
church,  they  may  be  admitted  to  full  membership,  and 
be  entitled  to  the  privileges,  and  subject  to  the  disci- 
pline, of  other  members.  In  being  received  on  trial,  they 
only  profess  a  "  desire  to  flee  from  the  wrath  to  come." 
They  do  not  say  they  are  Methodists,  and  believe  our 
doctrine  or  Discipline.  They  may  know  nothing  about 
either.  But  they  do  believe  they  may  derive  essential 
benefit  to  their  souls  by  coming  among  us,  and  mingling  in 
our  devotions.  When  they  become  weary  of  our  company, 
or  requirements,  they  leave  us ;  and  when  we  become  weary 
of  them,  on  account  of  their  indifference,  or  misconduct, 
and  cannot  reform  them,  we  mark  them  "  dropped,"  without 
bringing  them  to  trial.  But  having  been  received  into  full 
connection,  they  stand  in  quite  a  different  relation.  They 
now  profess  to  believe  both  our  doctrine  and  discipline, 
and  are  governed  by  them.  In  case  of  defection,  therefore, 
they  are  liable  to  be  tried  and  expelled  according  to  our 
rules.  Before,  they  were  only  candidates;  now,  they  are 
members.  But  still,  should  they  wish  to  change  their  church 
relations,  while  in  good  and  regular  standing  with  us,  they 
will  not  find  it  difficult  to  get  excused.  We  are  not  so 
bigoted  as  to  believe  that  there  is  no  salvation  out  of  our 
church,  or  so  foolish  as  to  wish  to  retain  members  whose 
hearts  are  with  another  people. 

Whether  this  probationary  arrangement  is  on  the  whole 
expedient,  is  a  question  about  which  good  men  may  differ. 
We  believe  it  is  founded  in  wisdom.  In  the  first  place,  it 
keeps  no  Christian  from  the  sacraments  for  a  day,  as 
delays  do  in  other  denominations.  They  debar  their  can- 
didates from  the  ordinances  until  they  receive  them  into 
the  church.  But  with  us,  the  ordinances  are  not  mere 
church  rites.     They  lie  back  ot  the  church,  with  preaching 


428  COMPENDIUM    OF   METHODISM. 

and  piayer,  and  belong  to  all  God's  people.  "We  doubt  our 
right  to  withhold  them  from  those  who,  in  our  judgment,  are 
converted,  and  desire  them,  for  a  single  week.  And  we 
doubt  their  right  to  neglect  them  any  longer  than  is  neces- 
sary to  decide  as  to  the  mode,  &c.  The  question  of  joining 
this  church  or  that,  is  a  different  thing,  and  cannot  be  intel- 
ligently settled  without  time  for  examination.  The  senti- 
ments and  policy  of  churches  are  matters  in  which  the  un- 
converted take  little  interest.  If  they  think  of  them  at  all, 
their  investigations  seldom  reach  beyond  the  denomination 
in  which  they  have  been  educated.  But  multitudes  have 
never  been  religiously  educated,  and  know  little  about  these 
things.  To  ask  them  within  a  few  weeks  of  their  conver- 
sion, if  they  believe  in  Calvinism,  or  any  other  denomina- 
tional system,  is  like  asking  a  blind  man  if  he  is  pleased 
with  certain  colors.  They  have  no  faith  beyond  mere  ele- 
mental principles,  the  verities  of  which  they  have  expe- 
rienced. And  before  they  can  determine  whether  they  are 
Calvinists  or  Arminians,  they  must  have  time  to  examine 
the  two  systems,  and  compare  them  with  the  Bible,  and 
what  they  already  feel  and  know. 

Another  fact  to  be  considered  in  this  connection  is,  that 
an  enterprising  and  aggressive  church  will  often  find  itself 
as  little  acquainted  with  its  converts  as  they  are  with 
theology  and  church  government.  They  are  strangers ; 
belong,  perhaps,  to  another  nation,  and  have  been  the 
vassals  of  various  habits  and  associations,  that  may  entangle 
them  again.  To  receive  others  into  the  church,  and  put 
them  off,  to  "  see  whether  they  are  going  to  hold  out,"  will 
not  be  likely  to  help  them.  They  will  infer  that  the  church 
has  no  confidence  in  their  piety,  and  become  discouraged. 
They  need  to  be  brought  under  all  the  kind  influences  and 
restraints  possible.     If  there  be  any  advantage  in  intimato 


RECEIVING    MEMBERS.  429 

association  with  Christians,  or  in  the  sacraments,  they 
should  have  it.  And  yet,  to  receive  them  into  the  church 
at  once,  seems  rather  premature.  Heartless  churches  will, 
perhaps,  experience  little  difficulty  from  either  of  these 
sources.  They  have  few  converts  to  dispose  of,  and  those 
few  belong  to  the  parish,  and  are  well  known.  They  can 
plod  along  as  their  fathers  did  before  them  ;  but  it  is  not  so 
with  churches  which  are  favored  with  revivals.  They  can 
neither  bring  converts  right  into  the  church,  nor  suggest  to 
them  that  they  are  probably  deceived,  and  had  better  wait. 
Hence,  they  are  often  embarrassed.  But  our  plan  obviates 
all  these  difficulties.  It  gives  strangers  an  opportunity  of 
becoming  acquainted  with  us,  and  it  gives  us  an  equal 
opportunity  of  becoming  acquainted  with  them.  If  either 
party  is  not  satisfied  at  the  expiration  of  the  six  months, 
further  time  can  be  allowed,  or  the  connection  may  be 
dissolved. 

The  particular  manner  of  receiving  probationers  into  full 
connection  is  not  prescribed,  further  than  that  they  shall  be 
examined  by  the  minister  in  charge  before  the  church,  as  to 
their  faith,  and  their  willingness  to  observe  our  rules,  and 
give  satisfaction  herein.  In  other  respects,  preachers  are 
left  to  their  own  discretion,  and  are  not  strictly  uniform. 
Some  call  the  candidates  forward  before  the  altar  in  a  meet- 
ing of  the  church,  and,  after  due  examination,  instruction 
and  prayer,  pronounce  them  received.  Others  give  them 
the  right  hand  of  fellowship.  But  many,  thinking  to  make 
the  ceremony  more  impressive,  and  give  it  a  wider  influence, 
call  them  forward  before  the  church  and  congregation.  ^  If 
this  is  going  a  little  beyond  the  Discipline,  as  certain  critics 
have  suggested,  it  often  produces  a  happy  effect  upon  the 
beholders.      We  have  seen  crowded  assemblies  melted  to 


430  COMPENDIUM   OF  METHODISM. 

tears  during  these  services,  and  doubt  not  that  they  have 
been  sanctified  to  the  salvation  of  many  souls. 

Till  1840  our  Discipline  contained  no  exception  to  the 
rule  requiring  a  probation.  Persons  coming  to  us  from 
other  denominations,  however  intelligent  and  pious,  had  to 
join  on  trial,  and  graduate  in  due  form.  Though  this  was 
in  perfect  keeping  with  the  spirit  and  example  of  older 
denominations,  it  looked  too  exclusive  and  Pharisaical,  par- 
ticularly where  persons  came  well  recommended.  A  rule 
was,  therefore,  introduced,  providing  that  a  member  in  good 
standing  in  any  Orthodox  church,  who  shall  desire  to  unite 
with  us,  may  be  received  at  once  into  full  fellowship, 
"  giving  satisfactory  answers  to  the  usual  inquiries."  (Dis. 
p.  24.)  Observe,  it  does  not  state  what  evidence  of  "  good 
standing  "  shall  be  required.  A  letter  from  the  pastor  or 
church  certifying  it  is  desirable.  But,  however  worthy  the 
member,  this  cannot  always  be  obtained.  Close  Com- 
munion Baptists  will  not  give  such  a  letter  to  a  member 
leaving  them  to  join  us.  At  least,  we  have  never  heard  of 
their  doing  so,  and  we  have  known  of  their  refusing  in 
numerous  instances.  But,  when  they  find  that  a  member 
has  left  them,  they  expel  him,  or,  in  their  own  denomina- 
tional dialect,  "  withdraw  fellowship  "  from  him,  which  is 
the  same  thing.  And  they  treat  letters  from  us  with  as 
little  respect  as  they  treat  members  leaving  their  com- 
munion to  unite  with  Methodists.  They  make  not  the 
slightest  account  of  them,  but  proceed  precisely  as  if  the 
nvnber  had  come  from  the  world,  and  receive  him  on  his 
experience,  unless  they  may  in  some  instances  recognize  his 
baptism,  which  is  not  very  common.  Some  Congregation- 
alists,  Presbyterians,  and  others,  give  letters,  which  we 
receive  with  unqualified  respect.     Many,  however,  sympa- 


RECEIVING   MEMBERS.  431 

thize  with  the  Baptists,  and  pursue  a  similar  policy.     But  it 
will  not  always  be  so. 

If  persons  propose  to  come  from  others  to  us,  we  prefer 
that  they  should  bring  letters  of  character  and  dismission,  at 
least.  We  always  recommend  that  they  ask  for  them, 
unless  we  know  that  it  is  inconsistent  with  the  practice  of 
their  church  to  dismiss  members  in  this  way,  and  are  per- 
suaded that  such  a  request  would  be  followed  by  a  pro- 
tracted and  vexatious  assault.  In  such  cases,  we  think  it 
better  for  them  to  send  their  minister  a  note  certifying  their 
intention  to  join  another  church,  and  their  consequent  with- 
drawal. When  a  member  has  been  refused  a  letter,  or  has 
withdrawn  in  this  way,  and  furnishes  evidence  of  recent 
good  standing  in  an  evangelical  church,  we  receive  him  into 
full  fellowship  upon  his  giving  satisfaction  in  the  examination. 


CHAPTER  II. 

LAY  PREACHERS,  AND  OUR  STYLE   OF   PREACHING  DEFENDED. 

Those  who  assume  to  find  the  secret  of  our  success  in 
any  one  or  two  particulars,  take  limited  views  of  the  sub- 
ject. Our  peculiar  doctrines  and  government  have  had 
their  influence.  They  have  formed  a  sort  of  substratum  in 
our  system  of  agencies,  but  avail  little  alone.  Those  whc 
well  understand  us,  must  not  only  "  tell  the  towers  "  of  our 
economy,  and  "  mark  well  its  bulwarks,"  but  extend  their 
investigations  to  its  minuter  details,  some  of  which  we  pro- 
pose now  to  consider. 

LAY   PREACHING. 

The  origin  and  success  of  this  agency  has  already  been 
noticed.  But  we  have  said  little  in  its  defence  beyond  what 
is  involved  in  the  necessity  which  called  for  it,  and  the 
strong  providential  indications  connected  with  its  origin. 
Its  necessity  appeared  in  the  facts  that  the  people  were 
perishing  in  their  sins,  and  the  regularly  authorized  clergy 
were  doing  little  or  nothing  to  save  them.  They  either  did 
not  understand  their  condition,  and  the  adaptation  of  the 
gospel  to  relieve  it,  or  they  had  no  interest  in  the  subject. 

Hence,  when  certain  of  the  "  common  people  "  became 
converted,  and  felt  a  burning  love  for  souls,  they  were  con- 
strained to  "  cry  aloud  and  spare  not."  They  had  no 
432 


OF  PREACHING.  433 

intention  of  infringing  on  the  priestly  office,  but  only  to  give 
vent  to  the  mighty  emotions  of  their  own  souls,  and  cU 
good.  But  God  wrought  such  wonders  in  the  conversion  of 
sinners  by  their  instrumentality,  they  were  constrained  to 
continue  their  efforts.  Mr.  Wesley  was  amazed  at  first, 
but  what  was  he  that  he  "  could  withstand  God  ?  "  Hence, 
he  directed  the  unexpected  agency  he  did  not  dare  to 
oppose,  and  succeeded  in  making  it  an  engine  of  moral 
power  and  usefulness.  As  the  work  spread,  others  were 
moved  by  the  same  Spirit  to  take  upon  them  the  ministry  of 
the  word,  and  were  compelled  by  the  force  of  circumstances 
to  do  it,  if  at  all,  contrary  to  the  religious  custom  of  the 
times.  Many  had  no  means  of  obtaining  a  regular  educa- 
tion ;  others  were  too  old  to  undertake  it ;  while  such  was 
the  necessity  for  their  immediate  services,  and  the  power 
of  the  Spirit  urging  them  to  the  work,  they  would  hardly 
have  dared  to  delay,  had  they  been  younger,  and  amply 
furnished  with  means.  Besides,  the  efficiency  of  many,  who 
had  not  been  "  disobedient  to  the  heavenly  vision,"  so  far 
exceeded  that  of  most  of  the  regular  clergy,  there  was  no 
encouragement  to  pursue  the  ordinary  course,  had  it  been 
practicable.  Hence,  the  ministerial  office  was  early  filled 
with  men  who,  like  the  apostles,  had  not  been  favored  with 
a  liberal  education.  The  necessity  for  this  class  of  men 
still  continues,  and  God,  therefore,  calls  them  into  his  vine- 
yard, both  by  powerful  impressions  and  providential  open- 
ings. And  it  is  matter  of  thanksgiving,  that  the  church  is 
yet  simple-hearted  enough  to  receive  and  ordain  them,  not- 
withstanding their  deficiencies. 

This  part  of  our  policy  has  given  other  denominations 
much  apparent  amusement.  They  have  spoken  flippantly 
of  our  ignorance  and  inefficiency,  and  reported  many  silly 
falsehoods    in    confirmation   of    their   assumptions.      They 

28 


434  COMPENDIUM   OF  METHODISM. 

have,  however,  been  compelled  to  witness  Dur  success,  and, 
for  one  cause  or  another,  have  seemed  quite  disposed  t? 
gather  the  fruit  of  our  labors  into  their  own  churches  > 
And  when  our  ministers  have  become  tired  of  the  itiner- 
ancy, and  applied  to  them  for  admission  to  their  fraternity, 
we  have  never  known  them  refused.  The  Episcopal  Church 
received  several  of  Mr.  Wesley's  lay  preachers,  and  other 
sects  have  shown  similar  courtesy  to  their  successors ;  since 
which,  little  has  been  heard  of  incompetency. 

That  there  are  advantages  in  having  a  thorough  literary 
and  theological  education  is  not  denied.  But  it  by  no 
means  follows  that  none  should  enter  the  ministry  till  they 
have  become  thus  qualified.  Nor  is  there  any  authority  for 
such  a  conclusion,  either  in  Scripture  or  reason.  The 
Scriptures  certainly  do  not  authorize  it,  and  reason,  in  our 
opinion,  is  opposed  to  it. 

What  are  the  facts  in  the  case  ?  Why,  the  gospel, 
embracing  repentance  toward  Grod,  and  faith  in  our  Lord 
Jesus  Christ,  justification,  holiness,  heaven,  &c,  is  to  be 
preached,  and  its  ordinances  administered.  The  topics  are 
few.  Most  of  them  come  within  the  range  of  Christian 
experience.  To  preach  repentance,  justification,  regenera- 
tion, and  various  other  Scripture  doctrines,  is,  therefore,  to 
preach  what  every  Christian  knows  by  experience,  and  often 
feels  the  importance  of,  like  fire  shut  up  in  his  bones. 
Hence,  so  far  as  these  things  are  concerned,  and  they  arc 
the  main  points  in  gospel  preaching,  one  possessing  an  active 
mind  and  a  tolerable  utterance  is  prepared  to  illustrate  and 
apply  them  with  interest.  If  he  labors  under  the  disad- 
vantage of  not  knowing  some  important  things,  he  is  also 
saved  from  the  perplexity  of  fearing  many  others.  He 
onters  the  work,  not  because  he  is  learned  and  eloquent,  but 
because  God  has  called  him  to  it.     If  he  has   but  little 


OP  PREACHING.  435 

information,  he  has  no  reputation  to  serve,  and  may  save 
much  time  and  breath  in  apologies.  If  he  elicits  less 
applause  from  the  fastidious  and  fashionable,  he  has  less 
temptation  to  change  his  church  relations,  and  to  diverge 
from  fundamental  and  effective  truth  into  metaphysical 
speculations. 

But  we  are  reminded  that  "  the  gospel  is  opposed  by 
learned  and  arch  enemies,  and  must  be  defended."  True  : 
but  because  we  are  occasionally  met  by  an  opponent  of  pe 
culiar  learning  and  sagacity,  shall  every  candidate  for  the 
ministry  prepare  himself  to  resist  his  attack,  or  be  accounted 
incompetent  to  fill  the  sacred  office  ?  A  greater  blunder 
could  not  be  committed.  The  "  defence  of  the  gospel " 
against  such  opponents  is  of  rare  necessity,  and  requires 
rare  talent.  A  Goliath  has  never  yet  appeared  without  find- 
ing a  David  somewhere  to  match  him.  The  ordinary  busi- 
ness of  ministers  is  to  preach  the  gospel ;  that  is,  proclaim  or 
declare  it.  There  is  only  now  and  then  a  man  who  is 
naturally  endowed  to  become  an  able  polemic,  if  he  should 
apply  himself  ever  so  closely;  but  most  Christians,  and 
especially  Christian  ministers,  who  give  themselves  to  read- 
ing, meditation,  and  prayer,  are  altogether  sufficient  to  meet 
the  ordinary  objections  with  which  they  are  molested. 

It  is  said,  too,  that  "a  minister  ought  to  be  able  to 
read  the  Scriptures  in  the  language  in  which  they  were 
written."  We  allow  it  is  desirable,  but,  if  it  be  necessary 
to  ministerial  efficiency,  most  ministers  are  in  a  pitiable  con- 
dition, for  few  are  able  to  do  it.  Much  less  are  they  able  to 
read  them  critically,  so  as  to  point  out  the  errors  of  our  com- 
mon version,  or  of  the  criticisms  of  learned  commentators. 
But  no  such  necessity  exists.  Our  wisest  men  exhort  us  to 
adhere  to  the  English  translation  of  the  Scriptures,  as  the 
best  we  can  have.     They  condemn  the  miserable  attempts 


436  COMPENDIUM    OF   METHODISM. 

at  verbal  criticism  we  often  hear  in  the  pulpit,  as  foppish  and 
contemptible.  They  tell  us  to  "preach  the  word,  not  mend 
it ;  "  to  enforce  it,  not  explain  it  away.  This,  a  man  of 
ordinary  intelligence  may  do  with  effect,  particularly  if  he 
be  called  of  God.  The  thing  he  cannot  do,  is  what  all 
sensible  men  concede  should  seldom  be  undertaken. 

The  idea  that  one  must  compass  the  whole  realm  of 
science  and  literature  to  be  a  useful  minister,  is  as  false  in 
theory  as  it  is  impracticable.  The  connection  between  cer- 
tain studies  and  the  ministry,  is  perfectly  inconceivable. 
They  have  no  more  adaptation  to  the  ministerial  work  than 
botany  has  to  the  manufacture  of  steam  engines.  Hence, 
as  one  may  be  a  good  mechanic  who  knows  nothing  of  agri 
culture ;  and  a  good  physician  without  being  able  to  do  a 
sum  in  the  "  Rule  of  Three  ; "  so  one  may  be  a  mighty 
man  of  God,  and  a  powerful  minister  of  Jesus,  who  never 
read  the  first  line  of  Homer,  or  became  acquainted  with  the 
first  letter  of  the  Greek  alphabet. 

We  make  these  remarks  defensively,  and  would  not  be 
understood  as  disparaging  any  part  of  a  regular  collegiate 
course.  Each  has  its  place  and  its  importance ;  but  the 
knowledge  of  certain  parts  is  no  more  necessary  to  minis- 
terial competency,  than  a  black  hat,  or  a  white  cravat.  Yet 
as  it  is  desirable  to  know  a  little  of  all  knowable  things,  and 
quite  important  to  become  acquainted  with  some  of  them, 
we  insist  on  keeping  the  fountains  of  knowledge  open  and 
accessible  to  all,  particularly  to  our  pious  young  men,  whom 
we  have  reason  tf  believe  the  Lord  will  call  to  the  sacred 
office. 

EXTEMPORANEOUS    PREACHING. 

The  Wesleys  were  trained  to  read  sermons.  But  they 
had  not  advanced  far  in  the  progress  of  reform  before  they 
found  manuscripts  an  incumbrance.     Their  helpers  extern- 


OF  PREACHING.  437 

porized  generally,  as  have  their  successors  in  all  countries. 
The  spirit  of  Methodism  has  been  too  earnest  and  emphatic 
to    be   hampered   in   this   way.      If  the   business   of  the 
ministry  was  merely  to  announce  the  truth,  the  case  would 
be  different.     But  an  impression  is  to   be  made,   and  an 
effect  secured,  which  requires  the  soul's  deepest  sympathy, 
and  the  fullest  manifestation  of  it.     It  is  not  enough  for  the 
hearer  to  see  his  minister  weeping  over  the  touching  lan- 
guage of  a  studied  manuscript,  written  he  knows  not  when. 
He  wishes  to  hear  him  speak  in  the  expressive  language 
of  his  present  emotions.      There  is  always  a  sort  of  distrust 
connected  with  the  sight  of  a  manuscript,  chilling  to  the 
sensibilities.     Besides,  it  is  impossible  for  a  minister  to  read 
with  as  much  emphasis  and  power  as  he  can  preach.     He 
needs  to  see  his  hearers,  and  have  them  see  him.     The 
Maker  of  the  u  human  face  divine  "  gave  a  tongue  to  every 
feature.     Reading  distorts  the  whole,  so  that  it  is  impossible 
to    appear  natural.      There    is    power,    also,    in    proper 
gestures ;  but  who  can  make  them  with  his  eyes  fastened  on 
his  book  ?     One  may  keep  up  a  kind  of  mechanical  motion, 
but  it  must  be  inexpressive,  except  he  has  the  rare  faculty 
of  remembering  the  most  he  has  written,  and  only  needs  to 
glance  at  the  beginning  of  his  paragraphs   to   recite  the 
whole  without  hesitating. 

Extemporary  preaching  has  equal  advantages  as  a  mode 
of  instruction.  True,  one  may,  if  he  pleases,  state  a  propo- 
sition on  paper  as  intelligibly  as  he  can  extemporize  it. 
But  he  is  not  likely  to  do  so.  Every  writer  seems  to  have 
an  idea  that  he  must  write  in  a  different  dialect  from  that  he 
employs  in  extemporary  speech.  And  then,  he  must  dole  it 
out  in  about  such  a  measure  and  tone  till  all  is  finished, 
whether  it  be  understood  or  not.  He  has  little  opportunity 
to  observe  the  countenances  of  his  hearers,  to  ascertain  how 


438  COMPENDIUM    OF   METHODISM. 

his  message  is  received,  or  to  revolve  it  before  them  till  he 
sees  conviction  in  their  eyes.     He  has  something  else  to  do. 

If  written  discourse  is  the  more  instructive,  whv  do  not 
teachers  write  ?  Why  do  not  judges  read  their  charges, 
and  advocates  their  pleas  ?  But  this  will  not  do ;  a  reading 
lawyer  would  soon  be  abandoned  by  his  clients.  They  want 
an  advocate  who  can  talk,  and  make  himself  felt  by  the 
jury.  They  will  have  no  other.  Even  sermon-reading  min- 
isters would  not  employ  a  reader.  They  know  the  differ- 
ence between  reading  and  speaking  too  well.  But  aside 
from  all  these  considerations,  we  add,  extemporary  preach- 
ing has  the  sanction  of  high  authority.  Jesus,  the  great 
exampler  of  ministerial  conduct,  was  never  suspected  of 
reading  a  sermon.  He  spake  from  other  influences  than 
that  of  a  manuscript.  The  message  was  in  his  heart  and 
mind,  and  he  preached  from  the  intensity  of  his  love  for  a 
perishing  world.  And  the  apostles  imitated  his  example. 
Reading  sermons  is  a  modern  invention,  the  product  of  polit- 
ical jealousy.  With  that  jealousy  it  should  have  passed 
away. 

We  are  aware  it  is  a  labor  saving  arrangement.  It  would 
be  especially  so  to  us  who  are  changing  our  position  so  fre- 
quently. A  few  sermons  would  serve  us  for  a  whole  life, 
and  save  us  the  study  and  perplexity  of  originating  new 
ones,  or  calling  up  and  remodelling  the  old.  It  is  equally 
true  that  sermon  reading  saves  one  from  much  painful 
anxiety  and  frequent  mortification.  How  shall  I  succeed  ? 
is  often  an  inquiry  of  overwhelming  interest  to  extemporizera 
as  the  hour  of  their  effort  approaches.  It  leads  them  to 
God  in  earnest  prayer,  and  to  close  and  hard  study.  And, 
after  all,  if  the  mind  does  not  happen  to  be  in  a  fruitful 
state,  they  come  very  far  short  of  their  wishes ;  by  reason 
of  verbal  mistakes,  which  happen  with  the  most  correct  of 


OP   PREACHING.  439 

speakers,  and  perhaps  a  want  of  consecutive  order,  and 
exact  finish  in  every  point,  they  fail  of  a  high  reputation 
they  might  enjoy  in  community,  if  they  would  consent  to 
the  fashionable  practice  of  reading. 

But  notwithstanding  these,  and  all  the  other  advantages 
connected  with  sermon  reading,  Methodists  repudiate  it. 
They  believe  it  inconsistent  with  that  free  and  full  flow  of 
soul  the  minister  should  enjoy  in  the  sacred  desk,  and  those 
powerful  effects  he  should  anticipate,  and  strive  to  produce. 
And  they  have  been  encouraged  in  this  course  not  only  by 
the  attention  of  the  people  to  their  word,  but  by  the  conver- 
sion of  many  to  God;  and  by  the  fact,  that  when  other 
denominations  really  set  out  to  preach  the  gospel  effectively, 
they  follow  their  example. 


CHAPTER  in. 

ITINERANCY   BOTH   "  LAWFUL  AND   EXPEDIENT." 

One  of  the  most  striking  and  permanent  features  of 
Methodism  is  its  itinerancy.  It  found  the  clergy  generally 
settled,  both  in  Europe  and  America.  "A  permanent  min- 
istry" was  the  established  doctrine  of  the  church,  and 
settlements  were  understood  to  be  for  life.  That  Mr. 
Wesley  had  any  radical  objections  to  this  arrangement,  at 
first,  is  not  certain.  But  either  from  reflection,  or  from  per- 
sonal experience,  he  soon  found  that  something  was  to  be 
effected  by  preaching  the  gospel  "  every  where,"  as  did  the 
apostles,  that  was  impracticable  under  the  local  policy.  He 
therefore  put  himself  in  lively  circulation,  and  invited  his 
coadjutors  to  join  him.  Some  did  so ;  and,  as  they  wan- 
dered from  place  to  place,  the  Lord  worked  with  them,  and 
many  were  reformed  whom  the  regular  ministry  had  little 
prospect  of  benefiting.  Thus,  the  importance  of  an  itiner- 
ant ministry  was  established  ;  and  it  has  been  transmitted 
to  all  branches  of  the  Wesleyan  family  as  a  permanent 
arrangement. 

Our  reasons  for  its  maintenance  are, 

I.   That  it  is  Scriptural.     The  imperial  founder  of  the 

ministry  itself,  set  his  followers  an  heroic  example  of  the 

manner  in  which  they  should  exercise  it.     He  "  went  about 

doing  good."     When  persecution  interrupted  his  course  in 

440 


ITINERANCY   LAWFUL   AND    EXPEDIENT.  441 

one  place,  he  resorted  to  another.  And  when  his  popularity 
had  reached  such  a  height  that  the  people  were  about  to 
proclaim  him  "  king,"  he  departed  and  exercised  his  minis- 
try in  other  and  more  promising  fields.  The  obscure  village 
was  not  so  unimportant  as  to  escape  his  notice,  nor  the  mag- 
nificent city  so  attractive  as  to  monopolize  his  efforts.  He 
"  sent  the  apostles  forth  into  every  city  and  place,  whither 
he  himself  would  come."  The  great  commission  given  to 
them  after  his  resurrection  places  this  matter  in  the  clearest 
light :  "  Go  ye  into  all  the  world,  and  preach  the  gospel  to 
every  creature."  "Go," — not  settle  down,  —  go  into  all 
the  world.  They  were  not  permitted  to  stay  to  bury  a 
father.  "  Let  the  dead  bury  their  dead,"  said  he,  "  but  go 
thou  and  preach  the  kingdom  of  God."  "  And  they  went 
forth  and  preached  every  where"  showing  how  they  under- 
stood their  instructions.  The  itinerancy  of  St.  Paul  is  a 
matter  of  imperishable  record.  The  map  of  his  long  and 
tedious  journeys  by  sea  and  land  is  found  in  almost  every 
Sabbath  School,  and  is  a  silent  rebuke  to  the  local  system. 
Timothy  and  Titus  were  travelling  bishops.  Indeed,  itiner- 
ancy was  a  stamped  feature  of  the  early  Christian  ministry, 
but  was  soon  interrupted  by  the  selfishness  and  ease-loving 
spirit  incident  to  human  nature. 

II.  Another  general  reason  for  this  feature  of  our  economy 
is,  that  it  is  expedient.     Some,  who   will   not   deny  that 
Christ  and  the  Apostles  itinerated,  think  that  it  is  inex 
pedient  for  ministers  to  do  so  now.     But  we  vindicate  the 
measure, 

1.  By  the  fact  there  is  such  a  diversity  of  gifts  and  grades 
of  talent  in  the  ministry.  Men  probably  differ  more  in  their 
mental  and  moral  constitutions,  than  in  their  physical. 
Christ,  in  ais  sovereignty,  selects  his  ministers  from  all  ranks 


442  COMPENDIUM   OP  METHODISM. 

and  conditions  of  men.  Some  he  calls  from  the  field, — 
others  from  the  fishing  boat,  —  the  receipt  of  custom,  —  the 
study  of  the  law,  —  from  the  lowest  peasantry  to  the  highest 
aristocracy ;  so  that  we  find  among  them  all  degrees  of 
refinement  and  of  intellectual  caste,  —  men  of  oratory,  logi- 
cians, poets,  and  historians,  sons  of  "  consolation,"  and  sons 
of  "  thunder." 

Now,  is  it  reasonable  to  believe  that  the  Saviour  would 
have   ministers,  thus  diversified,  confine  their  labors  to-  a 
single  congregation  ?     In  the  divine  economy  every  thing  ia 
fitted  to  its  appropriate  place  and  use.     The  light  is  adapted 
to  the  eye,  and  the  eye  to  the  light.     The  food  to  the   ani- 
mal, and  the  animal  to  the  food.     Is  it  not  the  same  here  ? 
Every  minister  is  not  a  logician,  nor  is  all  the  heresy  in  any 
one  place.      No  minister  is  adapted  to  please  all,  yet  every 
one  has  an  adaptation  to  some  part  of  every  community. 
The  defender  of  the  gospel  will  find  business  every  where, 
for  error  is  wide-spread.     And  the  same  is  true  of  all  the 
gifts  that  God  has  called  into  the  work.     To  confine  any  one 
gift  to  a  single  place,  is  to  surfeit  that  place  with  a  good 
thing  ;  to  overdo  an  important  service.    Certainly,  the  Mas- 
ter never  designed  Boanerges  should  lavish  his  thunder  upon 
one  little  community.     Are  there  not  others  who  need  it  as 
much  ?     And  is  there  but  one  city  where  the  mourner  needs 
comforting,  that  the  son  of  consolation  should  shut  himself 
up  within  its  walls  ?     And  is  all  the  taste  and  refinement  in 
one  neighborhood,  that  elegant  Apollos  should  shed  all  his 
splendors  there  ?     We  believe  there  is  necessity  for  these 
several  talents   in  every  community ;  and  that  to  circum- 
scribe their  application,  as  is  done  by  the  local  policy,  is 
entirely  opposed  to  the  divine  economy.      Besides,  it  puts  it 
in  the  power  of  selfish  men,  who  have  pecuniary  means,  to 


ITINERANCY    LAWFUL    IND    EXPEDIENT.  443 

bottle  up  the  thunder,  and  lightning,  and  logic,  and  tears  of 
the  pulpit,  and  appropriate  them  to  their  own  exclusive 
use. 

2.  There  are  different  tastes  among  the  people.  It  is  im- 
possible for  one  minister  to  please  every  body.  Every  min- 
ister is  too  profound,  or  too  superficial,  too  refined,  or  too 
coarse,  to  gratify  a  portion  of  his  hearers,  as  would  be  most 
profitable  for  them;  and  yet  each  is  a  perfect  model  in  ths 
view  of  some  of  them.  One  man  as  naturally  admires  the 
reasoning  of  Paul,  as  another  does  the  eloquence  of  Apollos. 
Another,  who  takes  but  little  interest  in  either,  is  over- 
whelmed by  the  energy  of  Peter  ;  while  his  neighbor,  indiffer- 
ent to  them  all,  is  charmed  and  melted  by  the  sympathy  of 
Barnabas,  the  son  of  consolation.  Accordingly,  there  is  a 
corresponding  difference  in  our  capability  of  usefulness  to 
individuals.  A  minister  is  not  so  likely  to  be  useful  to  those 
who  are  not  pleased  with  his  style  and  manner.  We  have 
to  attract  the  people  to  hear  us  before  we  can  benefit  them 
by  our  preaching ;  and  then,  if  they  are  interested  in  the 
manner,  they  may  heed  what  is  said. 

This  point  is  illustrated  by  a  single  fact  in  the  history  of 
itinerancy,  viz.,  that  its  revivals  are  comparatively  frequent. 
By  a  frequent  change  of  ministers,  all  the  talents  of  the 
vocation  are  brought  to  bear  upon  the  several  tastes  and  sus- 
ceptibilities of- the  people.  All,  in  their  turn,  are  pleased 
and  profited.  Paul  wins  some  by  learned  argument, — 
Apollos  wins  others  by  the  power  of  his  eloquence  ;  while 
other  classes  are  affected  and  saved  by  their  successors,  who, 
though  less  attractive  in  some  respects,  are,  nevertheless, 
able  ministers  of  the  New  Testament.  Thus,  by  the  bless- 
ing of  God  upon  the  labors  of  his  itinerant  servants,  the 
work  advances  with  something  like  uniformity,  and  is  not 


444  COMPENDIUM    OP   METHODISM. 

limited  to  revivals  of  from  five  to  fifteen  years'  intermission  ; 
—  the  preachers  all  become  revivalists ;  and  all  ranks  in 
community,  from  the  most  hopeful  subject  to  the  reckless 
reprobate,  are  modified,  if  not  converted,  by  the  preaching 
of  the  gospel. 

3.  A  proper  system  of  itinerancy  limits  the  ministry  as  to 
time,  and  thus  keeps  them  more  closely  to  the  subject  matter 
of  their  mission.  To  preach  to  the  same  congregation  for  a 
succession  of  years,  one  must  necessarily  take  a  wide  range 
to  avoid  sameness,  and  keep  the  attention  of  his  people. 
Various  subjects  will  need  to  be  discussed,  and  each  ampli- 
fied with  great  particularity.  It  will  not  do  to  consider  the- 
ology alone  ;  philosophy,  natural  and  intellectual,  astronomy, 
mathematics,  politics,  and  history,  cannot  be  overlooked. 
That  these  subjects  have  any  direct  tendency  to  awaken 
and  convert  sinners  to  God  will  not  be  pretended.  Though 
they  may  attract  more  attention  than  the  doctrines  of  the 
cross,  they  are  not  calculated  to  subdue  the  heart.  The 
truths  upon  which  heaven  has  conferred  the  distinguished 
honor  of  accomplishing  this  wonderful  work,  are  few  and 
simple.  The  being  and  perfections  of  God,  —  the  depravity 
of  man,  —  the  atonement  made  by  Christ,  with  its  causes, 
designs,  and  consequences,  necessary  and  contingent, — 
repentance,  —  holiness,  —  the  resurrection  of  the  body, — 
judgment,  —  heaven  and  hell,  —  embrace  the  substance  of 
them.  Thus,  John  preached  repentance  and  faith  in  the 
Saviour  at  hand.  Jesus  opened  his  ministry  by  proclaiming 
repentance,  as  an  imperative  duty.  The  "  twelve  "  preached 
the  kingdom  of  heaven  near.  Peter  and  Paul  preached 
these  soul-stirring  truths  with  the  Holy  Ghost  sent  down 
from  heaven,  and  with  power.  And  wheresoever  salvation 
has  come  through  preaching,  whether  by  itinerants  or  settled 


ITINERANCY    LAWFUL   AND    EXPEDIENT.  445 

pastors,  it  has  come  through  the  preaching  of  these  truths, 
and  not  by  the  thousand  novelties  and  abstractions  of  this  or 
any  other  age. 

Few  men  have  such  rare  talents  as  to  be  able  to  confine 
themselves  to  these  topics,  and  closely  apply  them  to  the 
heart  and  conscience,  year  after  year,  without  incurring  the 
charge  of  tautology,  and  preaching  their  hearers  to  sleep. 
Said  Mr.  Wesley :  "  Should  I  preach  to  one  congregation 
steadily  for  two  consecutive  years,  I  would  preach  myself,  as 
well  as  the  people,  dead  as  stones."  But  by  a  change  of 
gifts,  these  difficulties  are  avoided,  and  the  interest  is  kept 
up.  Old  truth,  being  presented  in  a  new  dress,  is  more 
attractive  and  energetic  than  ever.  Those  who  rejected  it  in 
prose,  embrace  it  in  poetry  ;  while  others,  who  turned  from  it 
as  infinitely  dull  and  dry  in  close-jointed  syllogisms,  are 
alarmed  when  it  breaks  upon  them  in  an  avalanche  of 
impassioned  eloquence.  How  else  can  we  account  for  the 
remarkable  success  of  certain  ministers,  called  evangelists  ? 
Are  these  the  brightest  lights  —  the  profoundest  men  —  the 
world  ever  saw,  or  that  now  live  ?  We  do  them  no  injustice 
in  saying,  that  for  intellectual  and  literary  strength  there  are 
hundreds  in  the  land  who  exceed  them.  And  yet,  judging 
from  the  best  data  the  subject  admits,  these  men,  after  mak- 
ing a  fair  deduction  from  their  labors  for  spurious  converts, 
accomplish  more  for  the  salvation  of  men  in  one  month,  than 
some  of  their  settled  superiors  do  in  a  whole  life.  The  fact 
is,  they  ply  their  new  hearers  with  these  burning  truths,  till 
they  make  an  impression.  They  have  nothing  to  fear  from 
the  charge  of  sameness,  for  their  stay  is  short.  The  object 
is  to  win  souls  to  Christ,  now,  and  not  merely  to  keep  on 
good  terms  with  the  people  ;  and,  therefore,  they  preach 
directly  to  the  point,  and  succeed.  And  if  their  local 
brethren  would  show  less  opposition,  and  pay  more  respect 


446  COMPENDIUM    OF   METHODISM. 

to  the  obvious  meaning  of  the  commission  under  which  they 
act,  we  believe  it  would  be  better  for  all  concerned. 

4.  It  has  the  advantage  of  a  natural  love  of  novelty, 
which  pervades  the  race.  Whether  right  or  wrong,  we  do 
love  new  things.  This  passion  is,  no  doubt,  stronger  in 
some  than  in  others,  but  it  is  co-existent  with  humanity.  We 
see  it  every  where  and  in  every  thing  with  which  our  predi 
lecticns  are  concerned.  Even  the  firmest  advocates  of  a 
settled  ministry  are  infected.  They  want  new  houses,  new 
furniture,  new  equipage,  new  lawyers,  doctors  and  teachers, 
and,  indeed,  many  of  them  want  new  divinity,  and  will  have 
it.  Now,  since  this  is  the  case,  and  since  it  is  optional  with 
people  to  attend  upon  the  preaching  of  the  gospel  or  not,  it 
is  desirable  to  present  all  the  attractions  possible,  to  draw 
them.  A  new  preacher  is  not  one  of  the  least.  Many  who 
would  lounge  away  the  Sabbath  rather  than  hear  an  old  ser- 
mon repeated,  or  a  new  one  in  a  familiar  tone  and  style, 
might  take  an  interest  in  hearing  a  stranger.  It  is  on  this 
principle  that  strangers  are  sought  as  speakers  in  political 
campaigns,  and  in  moral  reforms,  and  also  that  the  parish 
congregation  is  larger  when  it  is  known  a  stranger  will  offici- 
ate. The  people  wish  to  hear  a  new  gift.  Itinerancy,  tak- 
ing the  advantage  of  this  feeling,  charms  those  to  the  house 
of  God  who,  otherwise,  would  not  come.  And  many,  thus 
attracted  by  curiosity,  are  awakened,  and  retire  to  pray,  and 
not  a  few  instances  are  recorded  of  their  returning  home 
praising  God.  The  church-going  bell  summoned  them  to  the 
house  of  prayer  in  vain.  All  interest  in  their  worthy  pastor's 
pulpit  performances  was  gone.  But  when  it  was  announced 
a  stranger  was  coming,  they  were  attracted,  converted,  and 
saved. 

5.  It  is  highly  conducive  to  piety,  both  in  the  ministry  and 
membership.     The   truths   which   awaken   the  sinner,  aod 


ITINERANCY    LAWFUL   AND    EXPEDIENT.  4-47 

induce  him  to  submit  his  heart  to  Christ,  are  directly  calcu- 
lated to  nourish  and  strengthen  devotion  in  the  believer. 
The  minister  who  faithfully  explains  and  enforces  them,  must 
feel  more  or  less  of  their  divine  influence  upon  his  own  heart. 
To  be  constantly  holding  up  Christ,  from  place  to  place, 
preaching  faith  in  his  name,  and  the  glorious  results  which 
follow,  must  inspire  him  with  a  holy  fervor,  especially  if  he 
succeeds  in  bringing  sinners  to  repentance.  Besides,  there 
is  great  difference  in  the  spiritual  condition  of  churches. 
Some  are  engaged  and  full  of  enterprise,  and  they  wish  their 
minister  to  be  as  much,  or  more  so.  They,  therefore,  pray 
for  him.  The  influence  of  such  a  society  upon  its  minister 
is  remarkable.  It  gives  him  more  efficiency,  and  makes  him 
a  better  man.  Thus,  itinerancy,  bringing  its  various  sub- 
jects within  the  hallowing  influence  of  the  most  devoted 
churches,  becomes  a  source  of  spiritual  interest  to  them,  and 
prepares  them  to  communicate  the  heavenly  inspiration  to 
others.  Its  tendency,  in  this  respect,  is  virtually  admitted 
by  its  enemies.  It  is  a  known  fact,  that  when  they  desire  a 
revival  of  religion,  fchey  procure  the  labors  of  other  men,  — 
of  strangers,  —  men,  if  possible,  fresh  from  a  revival.  The 
old  familiar  gift,  now  that  something  is  to  be  done,  is  super- 
seded by  a  new  one,  and  this  is  considered  indispensable  to 
success. 

6.  An  itinerant  ministry  is  less  liable  to  difficulties  with 
the  people.  Where  a  man  is  settled  for  an  indefinite  term, 
it  is  difficult  for  the  people  to  remove  him  without  contention 
They  may  think  his  usefulness  is  at  an  end,  but  he  does  not. 
As  the  matter  is  to  be  decided  by  a  vote,  they  go  about  to 
make  proselytes  to  their  views,  and  he  to  fortify  himself  as 
firmly  as  possible.  They  talk  of  his  faults,  and  he  of  their 
abuses.  Prejudice  is  created  on  the  one  side,  and  sympathy 
on  the  other,  till  the  parties  become  fully  formed.     Then 


448  COMPENDIUM   OF   METHODISM. 

comes  the  crisis  —  the  ballots  are  cast,  and  he  triumphs. 
But  the  minority  is  not  satisfied,  and  the  contest  is  not 
ended.  Another  campaign  may  come  to  a  different  issue. 
So,  on  they  rush,  to  prepare  for  a  new  trial.  A  settled  min- 
ister (and  an  estimable  man  he  is)  informed  the  writer,  a  few 
years  since,  that  there  were  six  lawsuits  then  pending  in  his 
society,  some  of  which  he  commenced  himself.  He  fought 
the  battle  through,  and  remained  in  town  the  pastor  of  the 
minority.  Similar  scenes  have  been  witnessed  in  other 
places,  where  ministers  have  remained  years  amid  a  storm 
of  opposition,  which  has  neutralized  their  influence,  and, 
finally,  left,  to  escape  the  violence  of  their  enemies.  The 
judicial  records  of  New  England  are  black  with  the  quar- 
rels of  settled  pastors  and  their  people.  And  the  drama  is 
not  yet  closed.  Many  societies  are  now  in  trouble,  and  will 
not  probably  find  peace  without  resort  to  the  law.  An  itin- 
erant ministry,  subject  to  proper  regulations,  escapes  these 
evils.  Where  a  minister  is  stationed  for  a  year  or  two,  at 
most,  and  is  to  be  removed  at  the  close  of  this  term,  any 
thing  like  a  long  and  bitter  contention  is  impracticable. 
And  the  least  is  impolitic  ;  for,  though  the  parties  may  be 
dissatisfied  with  each  other,  the  best  and  most  natural 
remedy  of  the  evil  is  to  wait  patiently  till  the  expiration  of 
the  term,  when  a  separation  must  take  place.  It  is  a  pleas- 
ing reflection,  and  a  truth,  the  language  of  which  cannot  be 
mistaken,  that  amid  all  the  litigation  that  has  been  witnessed 
in  the  courts  of  New  England,  between  preachers  and  their 
people,  the  Methodist  Episcopal  Church  has  been  only  a 
spectator.  Her  first  suit  is  not  yet  filed ;  and  such  is  the 
nature  of  her  arrangements,  it  is  not  probable  that  she 
will  soon  need  the  intervention  of  law  to  adjust  any  differ- 
ences that  may  occur.  Her  ministers  rather  depend  on  the 
magnanimity  and  affection  of  their  people  to  support  them, 


ITINERANCY    LAWFUL   AND    EXPEDIENT.  449 

than  on  law  ;  and  leave  for  other  scenes,  when  their  useful- 
ness is  at  an  end,  rather  than  remain  in  contention.  And 
this  we  believe  to  be  more  in  accordance  with  the  instruction 
of  the  Saviour,  who  said  to  his  apostles,  "  when  thej  perse- 
cute you  in  this  city,  flee  ye  to  another  ;"  and  it  certainly  is 
more  becoming  a  minister  of  the  gospel  of  peace. 

7.  It  is  indispensable  to  the  general  spread  of  Christian- 
ity. However  successful  stationary  ministers  may  be  in  our 
cities  and  more  densely  settled  portions  of  the  country,  they 
are  not  adapted  to  meet  the  exigencies  of  a  sparse  popula- 
tion. To  wait  for  a  call  from  new  and  unenlightened  parts 
of  the  country,  would  be  to  consign  the  people  to  everlast- 
ing darkness.  The  ministry  that  will  regenerate  such  mem- 
bers of  the  human  family,  must  go  among  them  uncalled, 
and  travel  from  town  to  town,  preaching  and  teaching  as 
Providence  may  direct.  If  there  were  no  other  argument 
in  favor  of  an  itinerant  ministry,  this  would  be  sufficient,  not 
only  to  prove  its  expediency,  but  its  absolute  necessity  to  the 
objects  of  preaching  in  the  larger  part  of  the  world. 

8.  The  history  of  itinerancy  furnishes  one  of  the  strong 
est  proofs  of  its  expediency.  Rev.  B.  B.  Edwards,  a  Con 
gregationalist,  speaking  of  the  early  history  of  the  church, 
says,  "  The  travels  and  ministry  of  the  apostles  and  other 
missionaries  soon  spread  Christianity  through  the  Roman 
empire.  Palestine,  Syria,  Natolia,  Greece,  the  islands  of 
the  Mediterranean,  Italy,  and  the  northern  coast  of  Africa, 
as  early  as  the  first  century,  contained  numerous  societies  of 
Christians.  At  the  end  of  the  second  century,  Christians  were 
to  be  found  in  all  the  provinces ;  and  at  the  end  of  the  third 
century,  almost  half  of  the  inhabitants  of  the  Roman  empire, 
and  several  neighboring  countries,  professed  the  faith  of 
Christ."  Another  eminent  writer,  speaking  on  the  same  sub- 
ject, says   "  Destitute  of  all  human  advantages,  protected  by 

29 


450  COMPENDIUM    OF    METHODISM. 

no  authority,  assisted  by  no  art,  not  recommended  by  the 
reputation  of  its  author,  not  enforced  by  eloquence  in  ita 
advocates,  the  word  of  God  grew  mightily  and  prevailed." 

The  modern  history  of  itinerancy  is  identical  with  Wesley- 
an  Methodism,  under  its  various  modifications.  We  have 
seen  something  of  its  operations  in  the  foregoing  pages,  and 
need  not  enumerate  them  here.  There  is,  however,  one 
other  view  of  the  subject  that  should  not  be  overlooked. 
We  refer  to  the  influence  of  our  itinerancy  upon  other 
churches.  We  take  no  undue  credit  when  we  say,  there  are 
thousands  and  tens  of  thousands  in  their  communion  who 
were  awakened  and  converted  through  our  instrumentality. 
Many  things  contributed  to  draw  them  away  from  their  spir- 
itual relations,  and  they  settled  down  in  church  fellowship 
with  those  who  never  "  travailed  in  birth  "  for  them.  But 
these  churches  have  been  more  especially  benefited  by  itiner- 
ancy in  another  way.  It  has  "  provoked  "  them  to  love  and 
good  works.  Their  ministers  are  better  preachers,  better 
pastors  and  better  Christians,  —  they  have  more  zeal  and 
enterprise,  —  preach  less  error  and  more  truth,  —  and 
Dtherwise  labor  more  appropriately  than  when  Methodism 
was  first  introduced  among  them.  And  their  people  have 
improved  proportionably.  Where  the  family  altar  was 
entirely  neglected,  it  now  smokes  with  acceptable  incense. 
Where  there  were  but  two  meetings  in  a  week,  and  those  on 
Sunday,  in  the  parish  church,  there  are  now  several,  in 
various  places,  to  accommodate  the  people.  Where  there 
was  pride  and  worldly  amusement,  with  little  piety  and 
enterprise,  there  is  now  Christian  activity  and  devotion  to 
God.  Such  has  been  the  effect  of  itinerancy  upon  them, 
that  churches  which  feared  and  trembled  at  the  approach  of 
the  itinerant,  have  become  firmer,  more  united  and  spiritual 
than  they  ever  were  before,  and  have  reason  to  bless  God 


ITINERANCY    LAWFUL   AND    EXPEDIENT.  461 

for  the  Providence  which  brought  so  useful  an  agency 
ameng  them.  Had  we  not  succeeded  in  forming  a  single 
church,  or  in  doing  any  other  good,  the  influence  we 
have  exerted  on  surrounding  denominations  is  an  abun- 
dant compensation  for  all  our  sacrifices.  This  is  a  high 
source  of  encouragement  to  feeble  churches.  Though 
they  gain  very  slowly,  if  at  all,  they  are  doing  a  great 
work,  and  should  hold  fast  and  struggle  on  in  good  cheer. 
But,  0,  what  a  multitude,  gathered  from  all  ranks  and 
countries,  by  the  sacrifices  and  sufferings  of  itinerant  men, 
have  gone  home  to  heaven !  Many  of  them  were  as 
sheep  having  no  shepherd,  and  many  had  only  a  hireling 
shepherd:  They  were  formalists,  or  infidels,  or  common 
sinners,  till  they  heard  the  voice  of  the  stranger  calling 
them  to  repentance  and  to  God ;  u  warning  them  day  and 
night  with  tears."  Then  they  were  arrested,  found  peace 
in  believing,  and  have  since  yielded  their  spirits  to  God  who 
gave  them,  with  exceeding  joy. 

From  these  considerations,  to  say  nothing  of  others  which 
might  be  mentioned,  an  itinerant  ministry  is  evidently  expe- 
dient. He  who  established  it  at  first,  and  sent  out  his 
apostles  "  into  all  the  world  to  preach  the  gospel,"  acted,  no 
doubt,  in  the  light  of  infinite  intelligence.  He  adopted  the 
best  means  for  the  world's  conversion.  And  who  that  looks 
at  this  question  impartially,  will  not  discover  substantial 
reasons  for  his  action  ?  If  the  world's  conversion  to  God  in 
the  shortest  time  possible,  were  the  supreme  object  of  all 
ministers  of  the  gospel,  would  any  settle  down  and  confine 
their  exertions  to  one  place  ?  Impossible !  When  settled 
ministers  wish  to  accomplish  much  for  temperance,  missions, 
moral  reform,  &c,  they  fly  from  town  to  town,  and  from 
city  to  city,  proclaiming  the  most  pungent  truths  they  have 
at  command  touching  their  subject.     Ask  them  why  they  do 


452  COMPENDIUM   OF   METHODISM. 

not  settle  and  advocate  their  favorite  cause,  and  they  will 
think  you  are  joking.  Yet  such  a  policy  is  supported  by 
nearly  the  same  arguments  which  are  urged  in  favor  of  a 
settled  ministry.  A  distinguished  writer  in  the  "  Encyclo- 
paedia of  Religious  Knowledge,"  of  the  settled  order, 
says  :  — 

"  Notwithstanding  the  prejudices  of  mankind,  and  the 
indiscretions  of  some  individuals,  an  itinerant  teacher  is  one 
of  the  most  honorable  and  useful  characters  to  be  found 
upon  earth ;  and  there  needs  no  other  proof  than  the  expe- 
rience of  the  church  in  all  ages,  that,  where  this  work  is 
done  properly  and  with  perseverance,  it  forms  the  grand 
method  of  spreading  wide,  and  rendering  efficacious,  relig- 
ious knowledge ;  for  great  reformations  and  revivals  of 
religion  have  uniformly  been  thus  effected  ;  and  it  has  been 
especially  sanctioned  by  the  example  Of  Christ  and  his 
apostles,  and  recommended  as  the  divine  method  of  spread 
ing  the  gospel  through  the  nations  of  the  earth." 

But  there  are  objections.  For  instance,  we  hear  it  said, 
1.  That  it  is  unpleasant  to  the  people  to  part  with  a  minister 
they  love.  But  in  estimating  this,  we  are  reminded  that 
the  unpleasantness  of  a  religious  measure  is  no  valid  argu- 
ment against  it.  It  is  unpleasant  to  repent,  to  break  off  our 
sins.  It  is  like  the  plucking  out  of  a  right  eye,  or  the 
amputation  of  a  right  hand.  If  a  minister  be  a  man  of 
peculiar  power  and  effectiveness,  and  has  been  especially 
useful  in  one  place,  it  is  a  good  reason  why  that  people  should 
release  him,  and  let  him  go  and  do  a  similar  work  in  another 
place.  The  reason  why  they  love  him,  and  would  retain 
him  among  them,  is  the  very  reason  why  he  should  go  tc 
another  field.  But  a  minister  is  sometimes  esteemed  for 
other  reasons.  It  may  be  that  he  is  eloquent,  and  com- 
panionable, and  prophesies  smooth   things.      One   of  this 


ITINERANCY   LAWFUL   AND   EXPEDIENT.  453 

description  generally  finds  many  friends.  He  treats  his 
hearers  tenderly,  and  they  reciprocate  the  favor,  and  extol 
him  as  a  worthy  man,  though  there  is  not  one  converted, 
and  religion  is  on  the  decline.  To  lose  such  a  minister 
would  be  very  painful,  but  is  it  not  best  that  he  should 
leave  ?  He  will  do  nothing  if  he  remains.  He  needs  to  go 
among  a  people  of  more  devotion  to  God,  and  a  flaming 
herald  of  truth  is  best  fitted  for  usefulness  in  the  place 
he  vacates.  Such  a  change  would  be  mutually  beneficial, 
and  ought  to  be  made,  however  disagreeable  to  personal 
feelings. 

2.  It  is  objected,  that  it  is  laborious  for  ministers.  This 
will  not  be  denied,  and  especially  where  the  country  is  new, 
the  roads  rough  and  difficult,  and  the  support  insufficient  to 
meet  the  actual  necessities  of  life.  But  laborious  as  is  the 
work,  and  unpleasant  as  it  is  to  break  up  our  associations  so 
frequently,  and  form  new  acquaintances,  the  itinerancy  of 
the  Master  was  much  more  so.  He  had  not  "  where  to  lay 
his  head."  So  was  that  of  the  apostles.  "  In  journeyings 
often,  in  perils  of  water,  in  perils  of  robbers,  in  perils  by 
the  heathen,  in  perils  in  the  city,  in  perils  in  the  wilderness, 
in  perils  in  the  sea,  in  perils  among  false  brethren;  in 
weariness  and  painfulness,  in  watchings  often,  in  hunger  and 
thirst,  in  fastings  often,  in  cold  and  nakedness,"  they  pur- 
sued their  divine  mission,  and  died  martyrs  to  their  work. 
And  is  it  becoming  their  successors  to  talk  of  ease  and  con- 
venience  ?  Those  who  have  entered  the  ministry  at  their 
own  suggestion,  uncalled  of  God,  may  do  so ;  but  shame  on 
us  if  we  can  put  such  considerations  in  opposition  to  any 
plan  of  gathering  the  lost  sheep  into  the  fold  of  Christ. 
Though  by  this  policy  we  are  torn  from  the  graves  of  our 
fathers,  and  are  compelled  to  bury  our  wives  and  little  ones 
among  strangers,  in  different  and  distant  parts,  it  ill  becomes 


454  COMPENDIUM    OP    METHODISM. 

us  to  complain  of  hardship,  while  we  claim  Christ  for  our 
leader,  or  his  apostles  for  our  brethren. 

3.  It  is  objected,  that  an  itinerant  minister  cannot  know 
the  circumstances  of  the  people,  like  one  settled,  and,  there- 
fore, cannot  adapt  his  instructions  to  their  necessities.  In 
reply  to  this,  it  is  important  to  remind  the  objector,  that  if  a 
minister  is  successful,  it  is  in  vain  to  talk  of  the  disad- 
vantages of  his  system.  Itinerancy  has  succeeded  beyond 
all  precedent.  It,  therefore,  is  the  system  for  all  practi- 
cal men,  though  its  theory  were  a  perfect  paradox.  But  it 
requires  only  a  short  time  for  an  industrious  man  to  form  all 
the  acquaintance  with  the  largest  societies  that  is  necessary 
to  a  proper  adaptation  of  his  labors.  A  minister  does  not 
need  to  know  every  thing  about  his  people.  There  is 
scarcely  less  danger  of  knowing  too  much,  than  of  knowing 
too  little.  The  success  of  the  pulpit  depends  on  the  illustra- 
tion and  enforcement  of  the  fundamentals  of  Christianity. 
These  are  adapted  to  every  community,  of  every  possible 
condition.  He,  therefore,  who  confines  his  pulpit  discourses 
to  these,  is  always  appropriate,  but  never  personal.  To 
know  more  of  his  people  —  to  understand  their  various 
notions,  and  petty  differences,  real  and  imaginary  faults  — 
may  help  him  to  preach  more  personally,  but  not  more 
appropriately.  But  personalities  in  the  pulpit  are  always 
impolitic,  and  out  of  place.  They  seldom  fail  to  offend,  and 
rarely  benefit  any  one.  Yet  the  same  truths,  uttered  by  a 
stranger  to  the  circumstances,  so  that  the  idea  of  personality 
cannot  come  into  the  account,  may  be  useful.  When  the 
eccentric  Lorenzo  Dow  described  the  character  of  one  of 
h_3  hearers,  who  had  defrauded  in  the  matter  of  measure, 
she  resolved  on  immediate  reform,  and  retired  to  restore  the 
bottom  of  her  half  bushel  to  its  proper  place.  Had  she 
supposed  him  to  be  personal,  the  result  would  probably  have 


ITINERANCY   LAWFUL  AND   EXPEDIENT.  455 

been  different.  But  he  was  an  entire  stranger,  and  knew 
nothing  of  her  affairs.  Too  much  knowledge  of  the  people 
is  also  sometimes  very  perplexing  to  a  minister.  For  these 
reasons,  itinerants  have  often  refused  to  hear  more  of  a 
society  to  which  they  have  recently  come  than  what  was 
indispensable.  They  wished  to  feel  no  impediment  to  the 
discharge  of  their  whole  duty,  and,  therefore,  determined 
"  not  to  know  any  thing  among  "  the  people  "  save  Jesus 
Christ,  and  him  crucified."  All  ministers  might  do  well  to 
exercise  the  same  precaution. 

4.  It  is  objected,  that  the  piety  of  those  who  profess  relig 
ion  under  the  labors  of  itinerants  is  evanescent  and.  worth- 
less. This  is  an  old  objection,  but  has  no  foundation  in 
fact.  Its  falsity  is  sufficiently  obvious  from  the  avidity  with 
which  settled  pastors  receive  converts  from  this  quarter. 
That  some  who  profess  religion  under  the  labors  of  itinerant 
ministers  apostatize  from  the  faith,  is  admitted.  But  that 
the  proportion  of  such  converts  is  larger  than  is  found  under 
the  stationed  ministry,  cannot  be  proved.  If  there  are 
more  in  number,  there  are  also  more  converted.  If  many 
fall  away,  many  also  persevere.  But  it  is  a  lamentable 
truth,  to  which  we  can  but  advert  in  this  place,  that  not  a 
few,  who  make  shipwreck  of  their  profession,  do  so  by  the 
proselytism  of  sectarian  relatives,  and  others,  who  have 
taken  no  part  in  their  conversion  ;  or  by  the  cold  and  faith- 
less treatment  they  receive  from  those  who  ought  to  take 
them  to  their  arms,  as  brethren  beloved,  and  guide  them  in 
the  way  to  heaven. 

5.  It  is  objected,  that  such  a  system  may  impose  a  min- 
ister upon  a  people  who  is  not  adapted  to  their  wants,  and 
one  they  do  not  like.  This  is  not  denied ;  but  it  should  not 
be  forgotten  that  it  also  removes  him  at  the  end  of  the  first 
year,  or  indeed  before,  if  good  and  sufficient  reasons  can  be 


456  COMPENDIUM    OF   METHODISM. 

given  for  so  doing ;  and  that  without  contention.  This  is 
an  advantage  which  a  well  regulated  system  of  itinerancy 
holds  over  the  settled  system.  But  it  is  important  to 
inquire,  whether  the  most  rigid  Congregationalists  never 
have  a  minister  they  do  not  esteem  ?  The  truth  is,  all  their 
precaution  in  settling  ministers  does  not  screen  them  from 
mistakes.  Certificates  of  competent  education,  and  other 
ministerial  qualifications,  with  several  trial  sermons,  the 
most  satisfactory,  are  not  sufficient.  They  often  settle  men, 
who,  after  a  little  better  acquaintance,  prove  themselves 
unadapted  to  their  wants.  But  it  is  now  too  late  —  they 
have  no  itinerant  arrangement  to  take  them  off  their  hands, 
and  must  submit,  or  hazard  a  difficulty  among  themselves 
in  attempting  to  remove  them. 

These,  we  believe,  are  the  most  serious  objections  that 
are  urged  against  our  system,  but  they  have  little  weight 
with  those  who  "  seek  not  their  own."  Their  foundation  is 
selfishness.  And  in  this  respect  they  tally  well  with  the 
holiest  conceptions  of  many  intelligent  men.  "  Well,"  says 
one,  "  I  should  not  like  this  moving  about  so  much."  And 
another,  "  Do  you  like  to  move  so  often  ?  "  Just  as  if  our 
like  or  dislike  were  the  only  thing  to  be  consulted.  We 
wish  all  such  inquirers  to  know  that  we  have  no  more 
fancy  for  moving  than  other  men  —  that  we  should  enjoy  a 
"  sweet  home,"  pleasant  houses  and  lands,  and  old  friends, 
and  relations,  as  well  as  they ;  and  that  we  only  deny  our- 
selves of  these  pleasures  in  subordination  to  what  we  regard 
a  high  obligation  imposed  upon  us  by  Him  who  hath  put  us 
into  the  ministry.  Take  this  away,  and  many  would  not 
preach  at  all,  much  less  expatriate  themselves,  and  wander 
abroad,  without  any  "  certain  dwelling  place." 


CHAPTER  IV- 

DISTINCTIVE   SOCIAL  MEETINGS   VINDICATED. 

Our  regular  Sabbath  services  differ  very  little  from  those 
maintained  by  other  evangelical  Christians.  We,  however, 
hold  several  meetings  peculiar  to  ourselves,  in  reference  to 
which  it  may  be  proper  to  give  a  word  of  explanation. 

QUARTERLY   MEETINGS 

Are  holden  in  each  of  our  circuits  and  stations,  once  a 
quarter,  from  which  circumstance  they  derive  their  name. 
They  are  usually  commenced  on  Saturday,  and  continue 
through  the  Sabbath.  The  presiding  elder  is  generally- 
present  to  take  charge.  Saturday  afternoon  is  occupied 
with  preaching,  or  a  love-feast,  and  the  Quarterly  Confer- 
ence ;  and  the  evening  with  a  prayer  meeting.  The  Sab- 
bath often  embraces  a  love-feast,  several  sermons,  and  the 
Lord's  supper.  The  services,  however,  are  not  the  same  in 
all  places,  though  generally  interesting,  particularly  in  large 
circuits.  Whatever  may  become  of  them  as  our  home  priv- 
ileges multiply,  it  must  be  conceded  that  they  have  been 
eminently  useful.  They  are  still  anticipated  in  many  places 
with  holy  satisfaction,  and  effectively  improved  in  promoting 
the  Redeemer's  kingdom. 


458  COMPENDIUM   OF  METHODISM. 


CLASS   MEETINGS. 

Of  the  general  character  and  origin  of  these  meetings  we 
have  already  spoken.  Their  management  and  utility  aie 
matters  of  equal  interest.  With  a  view  to  these  points,  the 
Discipline  requires  that  the  leaders  "  be  not  only  men  of 
sound  judgment,  but  men  truly  devoted  to  God."  To  find 
a  sufficient  number  of  such  men  is  not  always  practicable. 
The  cause  has  often  suffered  for  the  want  of  them.  But 
still,  class  meetings  are  of  infinite  value  to  us  as  a  denomina- 
tion. They  furnish  a  natural  and  easy  mode  of  approach  to 
the  church,  bring  the  members  and  inquirers  together,  away 
from  the  presence  and  sneer  of  the  world,  where  they  may 
indulge  in  free  communication  concerning  their  spiritual 
interests,  and  mingle  in  prayer  and  praise.  Such  meetings 
must,  therefore,  be  beneficial,  even  under  the  direction  of 
an  indifferent  leader.  But  with  one  who  labors  to  prepare 
himself  for  his  work,  and  deals  faithfully,  but  kindly,  with 
every  member,  they  are  especially  so.  Other  denomina- 
tions have  seen  their  operation,  and  coveted  their  advan- 
tages. Some  ministers  have  established  meetings  of  the 
kind  among  their  people,  but  they  have  usually  run  a  brief 
and  feeble  race.  The  truth  is,  they  are  not  a  part  of  their 
system;  they  do  not  belong  to  their  economy,  they  rather 
come  in  collision  with  it ;  and  can  never  be  engrafted  into  it, 
we  fear,  so  as  to  work  efficiently. 

Those  who  really  enjoy  religion,  or  are  earnestly  seeking 
it,  instinctively  incline  to  meetings  of  this  kind,  more,  per- 
haps, than  to  any  other.  They  desire  to  be  closely  ques- 
tioned, and  personally  advised  and  prayed  for.  Indifferent 
professors  need  them,  and  often  find  them  sources  of  great 
spiritual  excitement  to  duty.  They  should  never  neglect 
them.     Where  all  other  means  fail  of  stirring  their  hearts 


DISTINCTIVE   MEETINGS.  459 

into  life,  this  may  succeed.  Nor  should  our  members 
cease  to  invite  all  serious-minded  persons  to  accompany 
them  to  these  holy  convocations.  "  Through  the  grace 
of  God,"  says  Dr.  Coke,  "  our  classes  form  the  pillars  of 
our  work,  and  are,  in  a  considerable  degree,  our  universi- 
ties for  the  ministry."  They  are  generally  opened  by 
singing  and  prayer,  after  which  the  leader  gives  some 
account  of  his  own  experience  the  past  week,  and  then 
inquires  of  each  concerning  their  spiritual  state,  giving  them 
such  advices,  as  he  proceeds,  as  appear  to  him  most  suitable. 
They  may  rise  and  speak,  or  remain  on  their  seats  and 
answer  such  questions  as  the  leader  may  propose.  Some 
pursue  one  course,  and  some  the  other,  according  to  their 
respective  tastes  and  states  of  mind.  The  main  point  is  to 
find  out  where  they  are,  and  to  help  them  to  work  out  their 
salvation.  The  less  formal,  and  the  more  social  and  conver- 
sational the  exercises,  the  more  satisfactory  and  profitable. 

Thus  we  "  consider  one  another,  to  provoke  unto  love,  and 
good  works :  not  forsaking  the  assembling  of  ourselves  to- 
gether, as  the  manner  of  some  is ;  but  exhorting  one  another ; 
and  so  much  the  more  as  we  see  the  day  approaching."  — 
Heb.  x.  24,  25.  We  "  confess  our  faults  one  to  another, 
and  pray  one  for  another,  that  we  may  be  healed." — James 
v.  16.  And  we  "  exhort  one  another  daily,  lest  any  be 
hardened  through  the  deceitfulness  of  sin,"  —  Heb.  iii.  12, 
13  ;  "  teaching  and  admonishing  one  another  in  psalms,  and 
hymns,  and  spiritual  songs,  singing  with  grace  in  our  hearts 
to  the  Lord."  —  Col.  iii.  16.  Or,  in  the  language  of  a 
more  ancient  worshipper,  we  invite  all  who  fear  God  to  come 
and  hear,  and  "  declare  what  he  hath  done  for  our  souls." 
—  Psalms  lxvi.  16.  Thus  we  endeavor  to  imitate  the  good 
of  other  days,  who  "  feared  the  Lord,-  and  spake  often  one 
to  another ;  "  of  whom  it  is  written,  "  the  Lo:-d  hearkened 


460  COMPENDIUM    OF   METHODISM. 

and  heard ;  and  a  book  of  remembrance  was  written  before 
him  for  them  that  feared  the  Lord,  and  thought  upon  his 
name.  And  they  shall  be  mine,  saith  the  Lord  of  hosts,  in 
that  day  when  I  make  up  my  jewels."  —  Mai.  iii.  16,  17 

BAND   MEETINGS. 

These   are   W3ekly   meetings   of   such   members   of  the 
church,  of  the  same  sex  and  matrimonial  relation  in  life,  as 
are  pleased  to  unite  in  what  we  denominate   "  Band  Socie- 
ties."     Whether    members   will   be   connected   with   such 
societies  is  for  them  to  determine.     It  is  not  made  obligatory 
upon  them,  as  it  is  to  attend  class,  but  is  rather  offered  as  a 
privilege.     Where  a  few  individuals  feel  the  need  of  instruc- 
tion and  advice  in  relation  to  the  duties  and  experience 
growing  out  of  their  particular  circumstances,  that  it  would 
not  be  proper  to  ask  or  receive  in  a  promiscuous  class,  and 
can  agree  to  watch  over  each  other  in  love,  according  to  the 
rules  of  the  bands,  they  are  organized  into  a  society,  and 
meet  weekly.     The  institution  is  based  on  the  principle  of 
"  Maternal  Meetings,"  holden  in  various  communities,  only 
this  relates  to  a  different  object,  viz. :  the  advancement  of 
the  soul  to  the  highest  possible  attainments  in  the  divine 
life.      Properly   conducted,   such   meetings   may   be   very 
useful.      But  the  multiplicity  of  other  meetings,  and  the 
difficulty  of  finding  enough  in  similar  circumstances,  who 
are  disposed  to  form  such  societies,  have  brought  them  into 
disuse  in  most  places.     If  the  substance  of   the  thing  is 
maintained,  the  form  is  not  very  apparent.     Nor  can  we 
much  wonder  at  it,  when  we  consider  the  rules  and  direc- 
tions by  which  the  bands  are  to  be  governed.      Few  ever 
reach  so  perfect  a  state  in  this  life  as  to  enjoy  the  criticisms, 
or  perform  all  the  duties  therein  provided  for.     The  classes, 
which,  we  fear,  are  not  critical  enough  in  their  investiga- 


DISTINCTIVE   MEETINGS.  461 

fcions  into  personal  habits  and  experiences,  are  full  as  partic 
ular  as  members  generally  would  have  them. 

GENERAL   CLASS   MEETINGS, 

Sometimes  called  church  meetings,  are  holden  in  many 
of  our  societies  once  in  a  month  or  two,  on  an  evening  in 
the  week  preceding  the  administration  of  the  sacrament. 
Here  all  the  leaders  and  their  classes  meet,  with  their 
preacher  in  charge,  and  state  in  a  few  voluntary  remarks 
how  they  are  prospering  in  spiritual  things.  If  any  have 
been  received  into  the  classes  since  the  last  meeting,  some 
preachers  take  this  opportunity  to  read  their  names  and 
introduce  them  to  the  church,  at  the  same  time  stating  to 
them  what  they  may  expect  of  the  church,  and  what  the 
church  will  expect  of  them.  Some  think  it  expedient,  too, 
to  read  the  names  of  those  who  are  about  to  be  baptized  or 
received  into  full  connection,  that  if  any  member  knows 
good  reason  why  the  proposed  step  should  not  be  taken,  he 
may  privately  communicate  the  same  to  the  preacher  in 
charge.  But  these  arrangements  are  not  enjoined  by  the 
Discipline. 

LOVE   FEASTS 

Were   established   by   Mr.  Wesley  in   reference  to  the 
Agapce,  or  feasts  of  charity,  observed  in  the  apostolic  age 
The    celebrated    historian,    Augustus    Neander,    D.    D.; 
says :  — 

"  We  will  now  speak  of  these  feasts  of  brotherly  love,  as 
they  were  when  they  went  under  the  particular  name  of 
Agapce.  At  these  all  distinctions  of  earthly  condition  and 
rank  were  to  disappear  in  Christ.  All  were  to  be  one  in 
the  Lord;  rich  arid  poor,  high  and  low,  masters  and 
servants,  were  to  eat  together  at  a  common  table.      We 


462  COMPENDIUM    OF   METHODISM. 

have  t\.e  description  of  such  a  feast  of  Agapge  by  Turtul- 
lian.  '  Our  supper,'  he  says,  '  shows  its  character  by  its 
name  ;  it  bears  the  Greek  name  of  love ;  and,  however 
great  may  be  the  expense  of  it,  still  it  is  gain  to  make 
expense  in  the  name  of  piety,  for  we  give  joy  to  all  the  poor 
by  this  refreshment.  The  cause  of  the  supper  being  a 
worthy  one,  we  estimate  accordingly  the  propriety  with 
which  it  is  managed,  as  its  religious  end  demands.  It 
admits  of  no  vulgarity,  nothing  unbecoming.  No  one 
approaches  the  table  till  prayer  has  first  been  offered  to  God ; 
as  much  is  eaten  as  is  necessary  to  satisfy  the  demands  of 
hunger ;  as  much  is  drank  as  consists  with  sobriety.  The 
conversation  is  such  as  might  be  expected  of  men  who  are 
fully  conscious  that  God  hears  them.  The  supper  being 
ended,  and  all  having  washed  their  hands,  lights  are  brought 
in  ;  then  each  is  invited  to  sing  as  he  is  able,  either  from 
the  Holy  Scriptures  or  from  the  promptings  of  his  own 
spirit,  a  song  of  praise  to  God,  for  the  common  edification." 
—  History  of  Religion,  vol.  1,  p.  325. 

"  The  celebration  of  the  Eucharist  was  originally  accom- 
panied by  meetings,  called  Agapae,  or  Feasts  of  Love. 
Every  Christian,  according  to  his  circumstances,  brought  to 
the  assembly  portions  of  bread,  wine,  and  other  things,  as 
gifts,  as  it  were,  or  oblations  to  the  Lord.  Of  the  bread 
and  wine,  such  as  was  required  for  the  administration  of  the 
sacrament  was  separated  from  the  rest,  and  consecrated  by 
the  bishop  alone  ;  its  distribution  was  followed  by  a  frugal  and 
serious  repast.  Undoubtedly,  these  assemblies  acted  not  only 
as  excitements  to  ardent  piety,  but  also  as  bonds  of  strict 
religious  union  and  mutual  devotion,  during  the  dark  days 
of  terror  and  persecution.  It  was  probable  on  those  occa- 
sions, more  than  any  others,  that  the  sufferers  rallied  their 
scattered  ranks,  and  encouraged  each  other,  by  one  solemn 


DISTINCTIVE   MEETINGS  463 

&3t  of  brotherly  communion,  to  constancy  in  one  faith,  and 
association  in  the  same  afflictions."  —  WaddingtorCs  Church 
History,  p.  46. 

These  views  are  confirmed  by  still  higher  authority. 
A.n  apostle  records  of  the  early  Christians,  particularly 
those  who  were  converted  on  the  day  of  Pentecost,  "  They 
continuing  daily,  with  one  accord,  in  the  temple,  and  break* 
ing  bread  from  house  to  house,  did  eat  their  meat  with 
gladness  and  singleness  of  heart,  praising  God  and  having 
favor  with  all  the  people."  —  Acts  ii.  46.  But  this  interest- 
ing service,  like  every  thing  else  with  which  man  has  had  to 
do,  was  abused.  Wicked  men  crept  in,  and  perverted  it 
to  purposes  of  drunkenness  and  gluttony.  St.  Jude  speaks 
of  them  thus  :  "  These  are  spots  in  your  feasts  of  charity, 
when  they  feast  with  you,  feeding  themselves  without  fear ; 
clouds  they  are  without  water,  carried  about  of  wind  ;  trees 
whose  fruit  withereth  without  fruit,"  &c.  Hence,  after  a 
time,  the  agapce  was  laid  aside,  and  had  no  place  among  the 
services  of  the  church,  until  revived  by  the  Moravians  and 
the  Wesleyan  Methodists. 

In  the  revival  of  this  venerable  institution,  Methodists 
have  so  far  varied  the  elements  employed  as  to  secure  it 
against  the  abuse  it  received  at  the  first.  They  have 
excluded  wines,  and  all  the  rich  and  costly  viands  that 
formerly  made  it  attractive  to  persons  of  intemperate  and 
gluttonous  tendencies,  and  supplied  their  places  with 
water,  and  a  bit  of  common  bread.  They,  however, 
endeavor  to  retain  its  spirit  and  secure  its  object,  —  the 
increase  and  perpetuity  of  brotherly  love  ;  and  we  trust  they 
are  not  altogether  unsuccessful.  Our  love-feasts  are  designed 
to  embrace  all  the  members  of  the  church,  and  other  serious 
minded  persons,  and  no  others.  (Triflers  should  never  be 
admitted.)     They   are   opened  by  singing  an  appropriate 


464  COMPENDIUM    OF   METHODISM. 

hymn,  and  prayer  for  the  divine  blessing.  The  president  of 
the  occasion  then  gives  a  brief  explanation  of  the  nature  of 
the  feast,  and  the  stewards  pass  the  bread  and  water,  while 
he  proceeds  to  relate  such  matters  of  experience,  instruction, 
and  advice,  as  he  may  judge  proper.  When  he  closes, 
some  one  strikes  a  familiar  tune,  and  all  unite  in  singing  a 
verse  ;  after  which,  the  services  consist  of  brief  experimental 
remarks  from  the  different  members  present,  interspersed 
with  thrilling  songs  of  praise  to  God,  and  sometimes  with 
more  thrilling  shouts  of  joy  and  exultation. 

On  the  whole,  these  meetings  are  among  the  most  profit- 
able the  church  enjoys.  They  generally  bring  us  encourag- 
ing information  from  the  district,  through  the  presiding 
elder,  who  ordinarily  presides ;  they  bring  the  members  of 
different  classes,  and  often  of  different  societies  and  towns, 
to  look  each  other  in  the  face,  and  feel  each  other's  influ- 
ence ;  sometimes  they  bring  together  several  preachers  of  the 
same  circuit  or  neighborhood,  and  elicit  the  best  feelings, 
plans,  and  purposes  of  the  church,  in  a  manner  to  electrify 
and  encourage  many  hearts.  They  are  peculiarly  interest- 
ing to  the  poor  and  degraded.  Here  they  meet  their 
superiors  on  common  ground,  and  feel  that  all  distinctions 
are  laid  aside ;  here  they  can  open  their  minds  freely  and 
fully,  and  tell  how  much  they  love  God,  and  the  church, 
and  the  cause  of  religion ;  here  they  can  praise  the  Lord 
without  the  restraint  important  to  be  exercised  in  a  promis- 
cuous assembly ;  and  here,  too,  they  have  an  opportunity  of 
letting  their  light  shine  on  the  church,  so  as  to  stimulate 
colder  hearts  to  "  glorify  their  Father  which  is  in 
heaven." 

WATCH   MEETINGS. 

The   same   zeal   which   stimulated  St.  Paul  to  continue 
'*  his  speech  until  midnight,"  and  to  pray  and  sing  praises 


DISTINCTIVE  MEETINGS.  465 

unto  God  at  that  late  hour,  has  sustained  these  meetings, 
and  will  sustain   them  so  long  as    it   prevails   among    us. 
They  have,   however,  been   complained   of,    and    opposed 
with  great  boldness  and  energy.     Formalists  have  read  us 
mournful  homilies  on  the  evil  of  late  meetings ;  while  the 
rabble,  encouraged  by  their  religious  disapproval,  have  often 
taken  the  liberty  to  disturb  our  devotions,  and   otherwise 
endeavor  to  counteract   their    effect.      Had  they  been  as 
careful  to  prevent  other  late  meetings,  such  as   balls  and 
parties,  which  not  unfrequently  extend  to  a  still  later  hour, 
even  to  the  rising  of  the  sun,  their   motives   would    have 
been  more  highly  appreciated.     But  the  opposers  of  watch 
meetings  have  not  generally  appeared  very  scrupulous  on 
these  points  ;  so  that  their  opposition  has  been  suspected  of 
arising  more   from  enmity  to   God,  than   from   any   great 
concern  for  our  health  and  reputation,  or  for  the  mainte- 
nance of  religious  prosperity.       But  if  it  was  proper  for 
Jacob  to   wrestle  with   an   angel   "until    the  breaking  of 
the  day,"  and  then  refuse  to  let  him  go,  unless  he  would 
bless  him,  and  for  Jesus  to  continue  in  the  mountain  "  all 
night  in    prayer  to  God,"    why  may  not  Christians  occa- 
sionally  "  watch  and  pray  "    till  midnight  ?     Why  ?     Can 
any  good  reason  be  assigned?      So   long  as  they  cherish 
the  emotions  incident  to  ardent   piety,  such  meetings  will 
sometimes  seem  necessary  to  relief,  and  to  the  attainment 
of  the  holy  objects  of  their  pursuit.     Paul  was  an  orderly 
man ;  yet  he  continued  his  speech,  at  Troas,  till  a  late  hour. 
Souls  were  at  stake.     What  he  could  not  accomplish  "in 
season,"  he  felt  compelled  to  effect  "  out  of  season  ; "  and 
every  Christian  should  do  the  same.      This  tying  religion 
up  to  a  set  of  cold,   time-serving  forms   and  rules,  which 
leave    its    friends    little   or   no   discretion,   is    not    right. 

Christians  ought  to  consult  the  providence  as  well  as  the 

30 


±66  COMPENDIUM   OF   METHODISM. 

word  of  God,  and  seize  upon  every  facility  to  do  good, 
and  save  souls  from  death.  It  has  been  said  of  the 
reforms  of  England,  that  "  they  begin  with  breaking  the 
law."  Whether  this  be  so  or  not,  all  spiritual  reforms 
have  been  effected  by  infringing  upon  regulations,  sug- 
gested by  decline  and  adopted  by  apostacy.  The 
reformation,  under  Luther,  was  a  series  of  innovations. 
So  was  that  which  originated  with  the  Wesleys.  The 
institution  of  watch-meetings  was  one  of  them,  and,  like 
most  of  its  associates,  it  created  no  small  stir,  but  resulted 
in  great  good. 

These  meetings  are  more  commonly  holden  upon  the 
last  evening  of  each  year,  and  continued  until  a  little 
past  twelve  o'clock.  They  are  usually  commenced  by 
singing  and  prayer ;  after  which  the  time  is  occupied 
in  preaching,  singing,  exhortation,  and  prayer;  in  re- 
viewing the  year  past,  the  excellencies  and  defects  by 
which  it  has  been  characterized,  and  suggesting  purposes 
for  the  year  to  come.  Sometimes  the  Lord's  supper 
is  administered,  and,  not  unfrequently,  a  part  of  the 
evening  is  devoted  to  love-feast  exercises,  praying  for 
mourners,  &c.  A  little  before  twelve  o'clock,  the  time 
is  announced,  and  all  present  are  invited  to  kneel  be- 
fore  God  in  silent  prayer,  and  thus  remain  until  the 
knell  of  the  departed  year  is  rung,  when  the  presiding 
officer  commends  the  congregation  to  the  divine  guidance 
and  protection  in  vocal  prayer,  and  closes  by  singing  the 
covenant  hymn,  and  the  benediction.  These  exercises 
are  generally  followed  by  an  affectionate  shaking  of 
hands,  and  exchange  of  Christian  salutations,  accompanied 
with  many  "  I   wish   you  a  happy  new  year." 

Watch-meetings  have,  undoubtedly,  been  very  useful. 
The  occasion  of  them  is   full  of  interest.       The  vows  of 


DISTINCTIVE   MEETINGS.  107 

the  past,  and  the  awful  contingencies  of  the  future,  crowd 
upon  the  mind,  and  command  reflection.  It  is  a  period, 
too,  when  great  changes  are  taking  place  in  society; 
changes  in  life,  in  business,  in  prospects.  The  merchant 
takes  account  of  his  stock  ;  old  bills  are  paid,  and  new  con- 
tracts effected.  How  appropriate  for  the  sinner  to  square 
his  account  with  sin,  and  enter  into  covenant  with  his 
Maker ;  for  the  wanderer  to  return  to  his  father's  house, 
and  the  Christian  to  grapple  higher  achievements  than  he 
has  ever  dared  to  anticipate  !  And  how  appropriate  from 
another  consideration !  This  evening  is  generally  employed 
by  the  gay  and  fashionable  in  dancing,  and  other  folly. 
The  friends,  sometimes  the  children,  of  Christian  parents 
are  active  in  these  amusements.  O,  how  befitting  the 
children  of  God  to  meet  and  endeavor  to  counteract  their 
influence.  They  may  be  useful,  too,  on  other  occasions,  as 
a  special  means  of  grace,  particularly  in  promoting  a  revival 
of  religion. 


CHAPTER  V. 

CAMP   MEETINGS. — OBJECTIONS   TO    THEM    ANSWERED,  ANL 
THE    GROUNDS   OF   THEIR  DEFENCE   STATED. 

Camp  meetings  are  supported  by  the  purest  philosophy. 
This  will  appear  by  referring  to  a  few  particulars. 

1.  Every  enterprise  needs  to  have  great  occasions,  when 
friends  may  meet  and  encourage  each  other  in  their  work. 
Among  the  Catholics  these  are  numerous,  and  they  exert 
an  incalculable  influence.  Indeed,  all  sects  and  parties 
have  them,  at  great  expense  and  trouble,  and  are  satisfied 
of  their  importance  to  success.  A  pleasant  meeting  of 
brethren,  from  different  meridians,  strengthens  affection  and 
confidence,  and  qualifies  for  the  more  cheerful  and  efficient 
operation  of  their  system. 

This  accounts  for  the  appointment  of  the  various  festivals 
under  the  Jewish  economy.  God  saw  that  such  associations 
were  necessary  to  consolidate  the  social  union  of  the  tribes 
and  families  of  his  people.  And  so  long  as  they  observed 
them,  they  were  united  and  active.  They  were  the  means, 
too,  of  their  restoration,  when  thej^  had  fallen.  Thus,  when 
Hezekiah  sent  out  the  posts  "  from  Beersheba  even  to  Dan," 
to  summon  the  apostate  people  to  Jerusalem  to  solemnize 
the  passover,  "  the}''  laughed  them  to  scorn,  and  mocked 
them."  The  proposition  seemed  ridiculous,  at  first.  But 
when  they  came  to  journey  with  other  tribes,  and  especially 
when  they  arrived  at  Jerusalem,  and  saw  the  devotional 
468 


CAMP  MEETINGS. 


469 


spirit  of  Hezekiah,  the  priests  and  chief  men  of  the  city,  where 
there  had  recently  been  a  powerful  revival,  and  heard  the 
law,  the  mighty  shouting  and  singing  of  inspired  hearts,  the 
fires  of  devotion  kindled  within  them,  so  that,  contrary  to  all 
their  plans  and  to  the  astonishment  of  every  one,  they  contin- 
ued their  meeting  fourteen  days,  celebrating  the  "  feast  with 
gladness  ;  "  while  the  "  Levites  and  priests  praised  the  Lord 
day  by  day,  singing  with  loud  instruments  unto  the  Lord." 
Then  they  separated,  but  not  without  reluctance,  and  spread 
the  zeal  and  fellowship  of  their  own  replenished  minds 
throughout  all  Israel. 

As  Methodists,  we  need  these  great  occasions  for  all  the 
people.  Our  General  and  Annual  Conferences  embrace  the 
preachers  only,  but  they  exert  a  salutary  influence.  Though 
the  meetings  of  these  bodies  are  principally  for  business 
purposes,  they  subserve  mutual  friendship,  and  strengthen 
the  members  for  their  arduous  work.  But  few  of  the 
people  enjoy  the  privilege  of  attending  them.  This  loss  was 
formerly  recompensed  by  the  Quarterly  Meetings,  which 
convened  a  large  number  of  preachers  and  people  from  dif- 
ferent parts  of  an  extended  circuit.  But,  as  great  occasions, 
Quarterly  Meetings  have  no  existence  in  a  considerable  part 
of  our  country.  Few  attend  them  beyond  the  limits  of  the 
society  where  they  are  held,  and  we  see  no  prospect  of 
restoring  them  to  their  former  greatness.  We  are  left, 
therefore,  to  supply  this  necessity  of  the  people  to  oui 
camp  meetings.  Take  these  away,  and  the  strongest  bond 
of  social  union  among  us  is  sundered. 

2.  The  importance  of  camp  meetings  appears  in  the 
advantages  of  protracted  devotion.  The  ordinary  services 
of  the  church  are  interrupted  by  frequent  intermissions. 
The  Sabbath,  with  other  occasional  meetings,  is  soon  past, 
and  gives  place  to  duties  of  a  less  spiritual  character.     The 


470  COMPENDIUM   OF   METHODISM. 

mind,  jaded  and  perplexed  with  worldly  interests,  Lardl) 
gets  fixed  on  the  subject  before  it  must  be  diverted. 
Where  one  has  relapsed  into  indifference,  the  Sabbath  is  too 
short  to  abstract  his  thoughts  from  the  world,  and  concen- 
trate them  on  Christ,  so  as  to  secure  his  recovery.  This 
suggests  the  reason  why  the  Jewish  feasts  were  extended  to 
such  lengths.  Infinite  wisdom  saw  that  one  day  was  not 
sufficient  to  bring  the  cold  and  alien  tribes  into  a  right 
state.  It  was  clear  enough  that  minds  so  dead  to  moral 
and  religious  interests  would  need  to  be  held  in  contact  with 
better  spirits,  and  listen  to  the  law  day  after  day,  and  be 
drilled  by  a  protracted  effort.  The  masters  of  Israel  also 
understood  this.  When  Hezekiah  had  succeeded  in  getting 
a  mighty  multitude  to  the  temple,  he  saw  it  was  for  their 
good  to  retain  them  in  its  services,  till  they  were  entirely 
recovered  from  their  wanderings,  and  re-attached  to  the 
proper  object  of  worship. 

These  remarks  are  no  less  applicable  to  unbelievers  than 
to  Christians.  It  is  more  needful,  indeed,  for  them  to  be 
excluded  from  care ;  and,  in  many  cases,  unless  they  are, 
there  is  little  hope.  They  are  attached  to  the  world,  and 
must  be  taken  away  from  it,  broken  off,  and  held  to  the 
closest  contemplation  of  eternal  things.  Not  for  an  hour,  01 
a  single  service,  and  then  turned  out  to  plunge  again  into 
business  ;  but  for  days  and  weeks,  even.  We  have  known 
of  meetings  continued  for  forty  days  in  succession,  in  which 
little  was  done  till  toward  the  close.  It  took  most  of  the 
time  to  bring  the  public  mind  to  the  acting  point.  But 
camp  meetings,  taking  men  off  many  miles  from  their 
business  and  sinful  amusements,  and  holding  them  to  pointed 
and  pathetic  preaching  and  exhortation,  and  bringing  them 
into  immediate  contact  with  the  most  effective  Christians, 
some  of  whom  were  similarly  situated  to  themselves  when 


CAMP    MEETINGS.  471 

they  were  converted,  they  can  but  become  sources  of  pow- 
erful conviction  and  impulse,  and  often  of  sound  conversion. 

3.  Camp  meetings  afford  also  an  opportunity  for  profit- 
able Christian  intercourse.  The  tendency  of  Christians  to 
backslide  is  remarkable.  It  is  a  lamentable  truth,  that  a 
large  proportion  of  all  who  are  converted  to  God,  sooner  or 
later  lose  some  degree  of  their  first  love,  while  many  turn 
entirely  back  to  their  old  sins.  It  is  true,  too,  that  they 
frequently  become  shaken  in  mind,  in  regard  to  important 
doctrines  and  measures.  Another  fact  is,  that  when  this 
deterioration  commences,  it  usually  continues  its  ravages 
till  the  particular  branch  of  the  church  in  which  it  appears 
is  generally  infected.  Where  the  infection  becomes  univer- 
sal and  virulent,  it  exhausts  the  recuperative  power  of  the 
body.  Thus  they  lie  under  the  dominion  of  profound 
stupidity,  and  enjoy  the  union  of  the  dead,  if  any,  rather  than 
the  active  pleasures  and  hopes  of  the  living. 

Now  when  churches  relapse  into  this  condition,  they  need 
to  come  in  contact  with  other  and  better  society  than  they 
find  in  the  regular  routine  of  their  ordinary  formalities. 
They  need  to  see  and  hear  a  higher  order  of  Christians,  and 
feel  their  regenerating  influence.  Camp  meetings  bring 
together  the  best  spirits  within  a  large  circumference. 
Those  who  possess  most  of  the  divine  influence,  and  are  best 
informed  in  the  science  of  salvation,  are  much  inclined  to 
such  meetings.  They  love  to  retire  from  the  world,  to  com- 
mune with  God  and  his  people.  They  delight  to  talk  of  his 
word  and  works ;  of  the  blessedness  of  religion ;  to  sing  his 
praise,  and  tell  of  his  goodness.  How  appropriate,  then,  is 
the  place  for  the  stupid  and  the  impenitent !  Many  such 
have  found  it  the  place  of  awakening  and  spiritual  transform- 
ation.     They    have    been    constrained  to  say,    as    they 


172  COMPENDIUM    OF   METHODISM. 

listened  to  the  streaming  eloquence  of  living  hearts,  and 
saw  the  beauty  of  religion  exemplified  in  its  possessors, 
"  How  miserably  I  have  lived !  I  will  return  to  my 
Father's  house  !  I  will  sink  into  the  will  of  God !  The 
Lord  helping  me,  I  will  be  an  entire  Christian !  "  And,  like 
Paul,  on  meeting  his  brethren  from  Rome,  they  have 
"  thanked  God,  and  taken  courage." 

4.  Camp  meetings  are  emphatically  adapted  to  the  conver- 
sion of  sinners.  To  the  remarks  made  in  the  last  paragraph, 
it  is  important  to  add  several  others.  That  sinners  are  gen- 
erally convinced  of  sin,  and  of  the  necessity  of  becoming  pious 
under  ordinary  training,  is  demonstrable  from  common  expe- 
rience. But  they  are  hindered  from  using  the  necessary 
means  by  various  circumstances.  One  is,  their  relation  to 
others.  They  are  connected  in  business,  or  pleasure, 
or  educational  pursuits,  or  in  some  of  the  domestic  rela- 
tions, with  persons  whose  influence  is  against  religion. 
To  change  their  course  in  favor  of  it,  so  as  to  obtain  its 
enjoyments,  would  expose  them  to  persecution  from  their 
dearest  friends.  Here  is  a  difficulty  which,  taken  in  con- 
nection with  the  apathy  of  the  church,  and  the  low  state  of 
religious  interest  in  the  community,  is  quite  sufficient  to 
deter  them  from  duty.  But  at  a  camp  meeting  these 
impediments  are,  in  part,  removed.  Many  of  their  com- 
panions are  not  present,  nor  are  most  of  their  neighbors  and 
acquaintances,  whose  scorn  they  dread.  The  public  services 
are  calculated  to  arouse  their  feelings,  and  induce  them  to 
immediate  action.  Besides,  many  of  the  most  devoted 
Christians  are  kindly  pressing  them  up  to  the  work ;  by 
which  means  an  excitement  is  created,  sufficient  to  carry 
them  over  their  difficulties,  and  bring  them  out  in  open  pur- 
suit of  the  desired  object.     The  action  of  others  in  a  simi 


CAMP    MEETINGS. 


473 


lar  direction,  is  no  little  advantage  to  them.  Many  have 
been  induced  to  do  their  duty  in  connection  with  others,  who 
would  not  have  been  persuaded  to  do  it  alone. 

5.  The  relation  of  such  meetings  to  the  subject  of  holiness, 
furnishes  another  powerful  argument  in  favor  of  their  con- 
tinuance. The  doctrine  of  entire  sanctification  is  the 
brightest  star  in  the  doctrinal  constellation  of  Wesleyan 
Methodism.  Yet,  it  is  opposed  by  other  denominations  as 
peculiarly  false  and  fanatical.  Another  obstacle  is  found 
nearer  home.  Some  of  our  own  people  have  their  doubts  ; 
while  many,  who  allow  the  possibility  of  the  thing,  entertain 
different  views  of  its  conditionality  and  manifestations. 
Particularly  do  they  differ  in  regard  to  the  latter ;  some 
attributing  to  the  sanctified,  powers  and  perceptions  little 
short  of  miraculous ;  while  others  only  allow  them  more  of 
the  same  spirit  they  experienced  in  their  conversion.  This 
makes  the  open  and  vigorous  pursuit  of  the  blessing  not  a 
little  perplexing.  But  the  fact  that  some  brethren  possess- 
ing it  have  run  into  enthusiasm  and  extravagance,  renders  it 
still  more  so.  The  result  of  these  circumstances,  in  many 
places,  is  the  almost  entire  neglect  of  the  subject.  Most 
have  not  interest  enough  to  speak  of  it,  and  those  who  have 
lack  the  necessary  courage. 

6.  The  influence  of  camp  meetings  on  revivals  of  religion 
furnishes  a  strong  argument  in  their  favor.  Revivals  are 
generally  brought  about  by  human  instrumentality ;  but 
many  of  the  most  effective  means  are  forbidding  to  our 
fallen  nature.  Hence,  Christians  often  modify  their  move* 
ments,  so  as  to  avoid  reproach,  or  at  least  to  mitigate  its 
severity.  How  many  have  been  to  camp  meetings  pre- 
cisely in  this  condition,  cold  and  timid,  and  been  so  divinely 
inspired  as  to  overcome  their  fears,  and  make  the  successful 


474  COMPENDIUM   OF   METHODISM. 

effort  ?     The  work  of  the  Lord  has  often  broken  out  imme- 
diately among  them,  and  spread  as  by  miracle. 

7.  But  our  chief  reliance  is  upon  facts.  Multitudes  of 
our  ministers  were  converted  at  camp  meetings,  and  owe  their 
ministerial  standing  to  their  influence  in  reviving  and  stimu- 
lating them  to  duty.  When  called  to  preach,  they  had 
their  cherished  plans  of  life  laid,  and  disliked  to  abandon 
them.  They  saw  more  sacrifices  involved  in  an  itinerant 
ministerial  career  than  they  had  grace  to  grapple.  So  they 
deferred  or  positively  refused,  and  incurred  guilt  and  spirit- 
ual darkness,  terribly  dangerous  to  their  souls.  But  the 
camp  meeting  broke  the  fatal  spell.  They  heard,  felt,  and 
submitted  their  whole  being  to  God,  and  were  restored,  and 
endowed  for  their  calling.  Many,  too,  have  been  sanctified 
on  these  occasions.  The  biography  of  the  lamented  Dr. 
Fisk  presents  us  with  a  brilliant  instance  of  this  kind. 
Who  can  estimate  the  full  value  of  that  single  case  to  our 
connection  ?  Our  membership  has  derived  similar  advan- 
tages. Converted,  received,  and  sanctified  in  the  tented 
grove,  many  have  lived  far  better  than  they  would  have 
done  but  for  this  means.  But  the  fruit  of  these  meetings 
is  not  confined  to  our  own  church.  Thousands,  of  other 
sects,  and  of  no  sect,  are  greatly  benefited. 

But  there  are  objections. 

I.  It  is  said,  "  we  have  churches  now  to  accommodate  the 
people."  But  this  only  meets  one  of  the  least  of  the  rea- 
sons originally  urged  in  favor  of  such  meetings.  II.  Another 
objection, — and  it  is  the  strongest  that  can  be  urged, — is, 
that  camp  meetings  are  the  occasion  of  much  evil.  In 
reply,  we  allow  that  many  wicked  people  attend  them,  and 
sometimes  conduct  disgracefully.  But  it  should  be  con- 
sidered these  persons  were  wicked  before  the  meeting  was 


CAMP    MEETINGS.  475 

called,  and  would  have  drunk  and  caroused,  and  been  pro- 
fane, had  they  been  any  where  else.  Mere  pretenders  to 
good  character  expose  their  hypocrisy  more  fully,  at  such 
times ;  and  it  is  well,  perhaps,  that  they  do.  It  may  open 
the  eyes  of  some  blind  one  they  are  leading  to  ruin.  It  is  a 
good  place  to  study  character,  and  see  who  are  really 
upright,  and  honest",  and  reliable  —  who  are  gentlemen  and 
ladies.  We  say  ladies,  because  women  are  actors  in  the 
scene  as  well  as  men,  and,  we  are  sorry  to  remark,  often  ex- 
pose the  utter  emptiness  of  their  pretensions  to  good  sense 
and  good  manners,  and,  what  is  worse,  the  baseness  of  their 
principles  and  their  hearts. 

We  repeat,  and  it  should  be  remembered,  that  those  who 
prowl  about  our  camp  meetings,  and  commit  the  sins 
referred  to  in  this  objection,  are  the  moral  filth  and  off  scour- 
ing of  all  the  region  round  about.  They  go  wherever  they 
can  find  companions,  and  get  an  opportunity  to  drink,  and 
gamble,  and  steal,  and  disturb  the  peace  of  others,  with  the 
least  exposure  to  penal  consequences.  They  are  criminals 
wherever  they  be ;  and  the  only  difference  the  camp  meeting 
makes  with  them  is,  it  changes  the  scene  of  their  crimes. 
Even  in  the  far-distant  days  of  Job,  "  when  the  sons  of  God 
came  to  present  themselves  before  the  Lord,  Satan  came  also 
among  them  ;  "  but  they  were  not  blamed  on  the  account, 
nor  did  they  see  cause  to  abandon  their  meetings. 

2.  It  should  also  be  considered,  that  if  this  is  a  valid  argu- 
ment against  camp  meetings,  it  is  equally  so  against  every 
other  religious  movement  which  is  the  occasion  of  sin.  And 
what  one  is  not  ?  If  God  had  never  revealed  his  name,  it 
would  not  have  been  profaned ;  therefore,  that  revelation  has 
been  the  occasion  of  great  sin.  If  he  had  not  given  us  his 
word,  we  should  have  had  no  infidels  ;  and  thus  $ie  world 
had   been  saved   from  a  great   moral  nuisance.      But  for 


476  COMPENDIUM    OF    METHODISM. 

the  institution  of  the  Sabbath,  this  country  had  been  free 
from  the  dreadful  sin  of  Sabbath-breaking.  Thus,  every 
religious  arrangement  our  heavenly  Father  has  made  is  an 
occasion  of  sin,  arid,  generally,  in  proportion  to  the  zeal  and 
fidelity  exerted  to  carry  it  into  operation.  What  sins  were 
the  coming  and  preaching  of  Christ  the  occasion  of  among 
the  Jews  !  And  how  many  shocking  murders,  and  other 
crimes,  did  the  preaching  of  the  apostles  occasion !  Wher- 
ever religion  is  promulgated  in  its  spirit  and  power,  it  will  by 
the  occasion  of  more  or  less  evil.  It  will  arouse  the  carnal 
mind,  and  bring  down  the  wrath  of  the  enemies  of  God  upon 
those  who  are  interested  in  his  work ;  breaking  up  family 
and  other  friendships ;  inflicting  persecutions  and  oppress- 
ions, and  calling  out  curses  and  imprecations  too  blasphem- 
ous to  be  repeated.  But  who  thinks  of  giving  up  Christ- 
ianity, or  blaming  it,  for  these  things  ?  The  objection, 
carried  out,  would  banish  the  religion  of  the  Bible  from  the 
world. 

But  it  seems  to  be  applied  to  camp  meetings  only.  Gen- 
erally, if  people  see  the  wicked  driving  and  hallooing  along 
the  street,  they  blame  them,  and  not  the  occaskn  or 
its  patrons.  But  when  they  see  them  doing  the  same 
thing  in  connection  with  a  camp  meeting,  they  blame  the 
Methodists,  and  their  meeting.  Why  is  this  ?  Where  is  the 
justice  or  consistency  of  it  ? 

3.  Finally,  brethren  who  make  this  objection  should  considei 
whether  the  evils  named,  great  as  they  have  sometimes  been, 
are  not  more  than  compensated  by  the  good  effected.  Who 
can  estimate  the  value  of  one  soul !  But  we  never  heard  of 
a  camp  meeting  that  was  not  instrumental  in  the  conversion 
of  several ;  and,  says  inspiration,  "  he  which  converteth  the 
sinner  from  the  error  of  his  way,  shall  save  a  soul  from 
death,  and  hide  a  multitude  of  sins." 


CAMP    MEETINGS.  477 

III.    It  is  also  objected  to  camp  meetings  that  they  are 
nurseries  of  enthusiasm.     Taking  the  term  in  a  good  sense, 
we  admit  the  assumption,  but  question  its  application.     En 
thusiasm,  to  a  certain  degree,  is  indispensable  to  success  in 
any  enterprise.    An  eminent  writer  says,  "  There  is  no  man 
excellent  in  his  profession,  whatever  it  be,  who  has  not  in 
his  temper  a  strong  tincture  of  it."      It  implies  vigor  of 
thought,  fervor  of  spirit,  vivacity  and  strength,  that  elevate 
the  soul  to  higher  aspirations    than  unimpassioned  reason 
ever  attains.     In  this  sense  it  is  a  glorious  acquisition,  and 
the  tendency  of  camp  meetings  to  promote  its  attainment, 
in  special  application  to  religion,  is  one  of  the  strongest  argu- 
ments in  their  favor.     The  human  mind  is  inclined  to  grovel, 
to  lose  sight  of  heavenly  interests,  or  pursue  them  with  indif- 
ference, unbecoming  their  nature.     Camp  meetings  are  cal- 
culated to  quicken  and  elevate ;  of  the  truth  of  which  there 
are  many  witnesses.     But  the  objection  employs  the  term  "in 
an  offensive  sense,  to  mean  religious  deception  and  extrava- 
gance, particularly  in  relation  to  personal  experience.     That 
persons  under  strong  religious  excitement  are  more  liable  to 
extremes,  in  this  direction,  is  undeniable.     An  engine  with- 
out fire  seldom  runs  off  the  track.     Lifeless  professors  have 
no  enjoyment  or  communion  with  God,  to  suggest  the  idea 
that  they  possess  peculiar  endowments.     Nor  are  they  so 
elated  with  their  possessions  and  prospects  as  to  indulge  in 
unreasonable  exclamations.     Dead  men  are  not  the  material 
for   enthusiasts  of  this  stamp.       Christians  of  the  highest 
excitability,  and   the   most  sincere  devotion,  are  more  ex- 
posed.    Whatever,  therefore,  contributes   to   elevate   their 
emotions,  increases  their  liability.      Hence  the  objection  lies 
with  equal  force  against  every  other  means  of  grace,  in  pro- 
portion to  its  adaptation  to  awaken  and  strengthen  religious 
interest. 


478  COMPENDIUM   OF  METHODISM. 

But  we  deny  that  the  objection,  thus  far  admitted  to 
be  true  in  fact,  is  of  any  validity.  The  truth  is,  every 
acquisition,  whatever  its  nature,  increases  our  liability  to  one 
evil  or  another.  The  beggar  is  in  no  danger  of  being  rob- 
bed or  envied.  Raise  him  to  opulence,  and  you  expose  both 
his  reputation  and  his  life.  Nor  is  the  mere  professor  liable 
to  become  an  enthusiast.  There  is  no  element  of  spiritual 
life  in  him.  He  is  equally  indifferent  to  the  agony  of  the 
publican,  and  the  transport  of  assured  faith. 

There  is  another  kind  of  enthusiasm  which,  in  our  opinion, 
is  most  dangerous  of  all.  We  refer  to  a  sleepy  and  inopera- 
tive profession  of  religion,  that  does  but  little  for  the  cause, 
and  that  little  in  a  spiritless  way.  Much  as  we  deprecate 
wild-fire,  we  prefer  it  to  no  fire  at  all.  For,  say  what  we 
will,  it  is  an  active  principle,  and  hits  the  mark  more  fre- 
quently than  indifference. 

•IV-  It  is  objected  to  camp  meetings,  also,  that  they  are 
expensive.  Brethren  have  figured  up  their  cost,  and  calcu- 
lated the  amount  of  good  it  might  do  if  applied  to  the  pay- 
ment of  church  debts,  the  extension  of  missions,  &c.  But 
such  close  reckoning  always  reminds  one  of  the  "  precious 
ointment "  poured  upon  the  head  of  Jesus.  "  When  his 
disciples  saw  it,  they  had  indignation,  saying,  To  what  pur- 
pose is  this  waste  ?  For  this  ointment  might  have  been  sold 
for  much,  and  given  to  the  poor."  But  Jesus  rebuled  them, 
and  pronounced  the  work  of  the  woman  a  good  one,  because 
he  was  only  an  occasional  visitor,  whereas  they  had  the  poor 
with  them  always.  So  we  say  of  camp  meetings  ;  they  come 
but  once  in  a  year,  whereas  other  claimants  upon  our  re- 
sources are  "  always  with  us,"  and  we  have  the  other  fifty- 
one  weeks  of  the  year  to  supply  them.  This  objection 
often  appears  more  benevolent  than  it  really  is.  With  many 
it  originates  ir.  sheer  avarice.      They  have  no  care  for  the 


CAMP    MEETINGS.  479 

poor,  more  than  Judas,  and  will  not  give  a  farthing  from  the 
savings  of  camp  meeting  week. 

But  it  must  be  observed  that  this  objection  lies  equally 
against  all  other  means  of  grace  that  are  not  entirely 
expenseless.  For,  as  to  the  divine  authority  of  camp  meet- 
ings, it  is  not  wanting,  and  in  utility  they  will  not  suffer  in 
comparison  with  any  other  in  the  entire  calendar. 

V.  It  is  also  objected  that  the  spiritual  results  of  camp 
meetings  are  not  valid.   This  may  be  true  in  particular  cases. 
Persons  naturally  excitable  and   unstable,  often    make  an 
ado,  at  such  times,  to  little  purpose.     Like  land  floods,  they 
move  with  a  rush,  and  then  disappear,  till  the  recurrence 
of  another  similar  occasion.      This  has  been  a  stupendous 
reproach   to  such  meetings ;   but  it  should  not  be.      The 
truth  is,  were  it  not  for  some  such  exciting  occasions  these 
people  would  not  pray  at  all.     If  they  are  influenced  to  live 
religiously  a  month  or  two  in  a  year,  it  is  clear  gain.      But 
it  must  not  be  overlooked  that  many  others  take  a  different 
course.     They  get  converted  "for  life."     Their  experience 
is  sound  and  thorough.     Many  such  are  to-day  in  the  minis- 
try and  membership,  doing  valiantly.     They  obtained  par- 
don, and  revival,  and  sanctification,  at  camp  meeting,  and 
maintain  Christian  deportment  with  unwavering  stability. 
A  temporary  quickening  is  a  blessing  of  vast  utility ;  but  a 
permanent,  genuine,  conformity  to  God  is  invaluable.     Both 
are  obtained   at  camp  meetings,  when,  perhaps,  neither 
would  have  been  sought  at  home. 

We  should  be  glad  to  discuss  this  subject  more  ft^ly ',  but, 
as  we  have  done  this  in  another  work,  we  forbear.* 

•Essay  on  Camp  Meetings.     Published   at  200  Mulberry-street,  New- 
York. 


CHAPTER   VI. 

FORMS  OF  WORSHIP   AND  MODES  OF  USEFULNESS,  NOT   GENER- 
ALLY  MAINTAINED    BY   OTHER    DENOMINATIONS. 

Though  the  forms  of  religion  are  of  less  consequence 
than  the  spirit  and  power  of  it,  they  are  entitled  to  partic- 
ular consideration.  As  it  is  by  the  use  of  the  former  that 
the  latter  is  obtained  and  developed  to  the  gaze  of  the 
world,  it  is  important  that  they  be  conformed  to  the  gospel 
rule,  and  of  a  character  to  exert  the  best  influence  on  all 
who  use  or  witness  them.  Guided  by  these  objects,  Meth- 
odists have  been  led  a  little  out  of  the  common  path,  and 
distinguished  themselves  by  certain  forms  of  worship  or 
religious  practices,  which  demand  a  word  of  remark. 

1.  Kneeling  in  prayer  is  one  of  them.  This  is  as  old  as 
the  denomination,  and  as  universal  as  class  meetings  or 
itinerancy.  It  is  a  strange  thing  to  see  a  Methodist  stand 
to  pray.  We  have  seen  them  do  so  in  crowds  where  kneel- 
ing was  impracticable  ;  and  sometimes  on  wedding,  and 
other  popular  occasions,  where  they  might  and  ought  to 
have  kneeled  ;  but  it  is  not  common.  Those  who  are  called 
upon  to  pray  in  courts,  legislatures,  and  other  promiscuous 
assemblies,  generally  treat  the  divine  Majesty  with  the 
reverence  which  becomes  his  character.  We  doubt  whether 
it  is  proper  for  us  to  pray  where,  being  convenient,  it  would 
be  improper  to  kneel. 

Kneeling  in  their  religious  worship  was  a  common  prac- 
480  ^ 


FORMS   OF  WORSHIP.  481 

ace  among  the  Hebrews.     Henee,  when  Solomon  prayed  in 
the  temple,  he  " kneeled  down  upon  his  knees  before  all  the 
congregation  of  Israel."     Says  the  prophet  Ezra,  in  relating 
a  fact  of  himself,  "  I  fell  upon  my  knees,  and  spread  out  my 
hands  unto  the  Lord  my  God."     Daniel  "  kneeled  upon  his 
knees  three  times  a  day  and  prayed."     When  Peter  would 
raise  Tabitha  to  life,  "  he  kneeled  down  upon  his  knees,  and 
prayed."     Stephen,  also,  when  he  was  stoned,  "  kneeled 
down  "  to  pray  for  his  murderers.     When  Paul  had  finished 
his  discourse  at  Ephesus,  "  he  kneeled  down  and  prayed  with 
them  all."  —  Acts  xx.  36.     In  Tyre,  he  "  kneeled  down 
on  the  shore  and  prayed."  —  Acts  xxi.  5.     But  above  all, 
when  Jesus  was  approaching  the  time  of  his  great  conflict, 
he  "  kneeled  down  and  prayed ;  "    "  and  when  he  rose  up 
from  prayer,  he  found  his  disciples  sleeping."     Is  not  this 
enough  ?     So  much  cannot  be  said  in  favor  of  standing  in 
prayer.     Hence,  when  we  seek  associates  in  our  devotions, 
we  adopt  the  emphatic  language  of  the  Psalmist,  and  say, 
"  0,  come,  let  us  worship  and  bow  down  ;  let  us  kneel  before 
the  Lord  our  Maker." 

There  is  nothing  figurative  or  hyperbolic  in  all  this. 
These  examplers  of  religion  did  just  as  we  have  stated  — 
"  they  kneeled  upon  their  knees."  They  did  not  stand,  and, 
addressing  their  Creator,  say,  as  many  have  said  most 
falsely,  «  we  bow  down  before  thee,"  or  "  we  prostrate  our- 
selves at  thy  feet,"  or  even,  "  we  come  into  thy  presence 
upon  the  bended  knees  of  our  souls."  These  are  all  miser- 
able apologies  for  neglecting  their  example,  and  imitating 
the  Pharisee,  who  "  stood  and  prayed,"  and  thanked  God 
that  he  was  not  as  other  men  were.  Yet  we  do  not  question 
that  they  often  come  from  an  humble  and  honest  heart ;  a 
heart  much  better,  perhaps,  than  many  that  inspire  bodies 
of  humbler  attitude.    But  still,  we  insist  with  Dr.  Clarke 

31 


482  COMPENDIUM    OF   METHODISM. 

that,  "  according  to  the  Scriptures,  in  all  our  private  and 
public  addresses  to  God,  we  should  kneel,  as  the  most 
suitable,  the  most  humble,  and  the  most  becoming  posture 
for  persons  who  have  nothing  to  bring,  possess  no  merit,  and 
who  have  every  thing  to  receive  from  God's  mere  mercy." 

The  appearance  of  kneeling  in  prayer  is  certainly  moro 
becoming  the  characters  concerned,  and  the  business 
involved.  It  makes  a  better  impression,  and  commands 
more  reverence  and  attention.  How  affecting  to  see  a 
whole  congregation  on  their  knees,  while  their  minister  is 
commending  them  to  God.  To  see  ten  men  standing  or 
sitting  about  the  groves  we  pass  in  journeying,  makes  no 
impression  ;  but  the  sight  of  one  on  his  knees  with  his  hands 
stretched  toward  heaven,  though  he  utters  not  a  syllable,  is 
not  so  easily  forgotten.  The  great  and  good  Rev.  John 
Angell  James  has  publicly  stated,  that  "  all  his  usefulness  in 
the  ministry  and  the  church  of  God  may  be  traced  to  the 
sight  of  a  companion  who  slept  in  the  same  room  with  him, 
bending  his  knees  in  prayer  on  retiring  to  rest"  We 
recollect  to  have  heard  a  gentleman  remark  several  years 
since,  that  the  sight  of  his  wife  on  her  knees  in  prayer 
affected  him  to  tears.  It  is  taking  some  pains  to  speak  to 
God.  When  outward  circumstances  are  not  contradictory, 
it  goes  far  toward  convincing  observers  of  the  Christian 
devotion  and  sincerity  of  the  suppliant,  and  consequently 
contributes  greatly  to  his  moral  influence. 

The  practice  of  kneeling  in  silent  prayer  on  reaching  our 
seats  at  church,  is  a  most  excellent  one.  God  forbid  that  it 
should  be  done  away.  In  his  name,  reader,  let  us  deter- 
mine it  shall  not  be  while  we  live.  Sitting  down  on  our 
seats,  and  covering  our  faces,  or  leaning  forward,  is  better 

than  nothing ;  but  it  is  a  sort  of  dodging  the  point a  lazy 

mode  of  running  round  the  cross,  which  seems  to  say  that 


FORMS    OF  WORSHIP. 


433 


the  prayers  we  have  to  offer  are  so  short  or  unimportant 
they  will  hardly  pay  for  the  trouble  of  kneeling.  We  also 
admire  the  practice  of  spending  a  moment  in  the  same  way 
at  the  close  of  the  service ;  but  this  has  never  been  very 
common  among  us.  Except  in  some  very  rare  cases,  we 
should  always  kneel  in  time  of  prayer,  not  only  when  we 
pray  ourselves,  but  when  we  unite  with  others,  and  let  the 
prayerless  world  see  that  we  are  trying  to  walk  "  humbly 
with  God." 

2.  But  Methodists  were  originally  distinguished  less  by 
kneeling  in  prayer  than  by  some  other  circumstances  con- 
nected with  it.  They  had  been  trained  to  read  prayers 
prepared  to  their  hand,  however  inappropriate.  As  the  fire 
began  to  burn,  it  generated  emotions  which  demanded  more 
emphatic  and  expressive  utterance  than  these  forms  provided 
for.  It  also  led  them  into  situations  never  contemplated  by 
the  prayer  writers,  and  subjected  them  to  the  mortification 
of  praying  inappropriately,  or  not  praying  at  all.  For 
example,  Mr.  Wesley  went  to  visit  a  man  who  was  under 
sentence  of  death,  and  in  great  humility  and  sorrow  of 
heart.  True  to  his  church,  he  first  exhausted  all  the  forms 
having  any  squinting  toward  the  case  in  hand ;  but  nothing 
being  effected,  he  poured  out  his  soul  in  such  words  as  the 
circumstances  required,  and  the  Lord  heard  and  blessed  the 
poor  convict  with  pardon  and  peace.  At  another  time  his 
heart  was  "  so  full  "  he  broke  over  again,  and  determined 
to  be  fettered  no  longer.  One  who  prays  merely  to 
obtain  a  livelihood,  naturally  prefers  reading  prayers  to 
praying.  A  good  man  may  read  devotionally,  and  if  timid 
and  slow  of  speech  in  extemporizing,  he  may  prefer  it ;  but 
one  who  feels  the  intense  love  of  God  "  shed  abroad  in  his 
heart  by  the  Holy  Ghost,"  or  is  overwhelmed  with  desire  for 


484  COMPENDIUM   OF  METHODISM. 

some  spiritual  attainment,  will  regard  the  best  forms  as  an 
incumbrance.  And  if  it  be  true,  as  the  devout  Brooks 
remarks,  that  "  God  looks  not  at  the  oratory  of  our  prayers, 
how  elegant  they  may  be ;  nor  at  the  geometry  of  them,  how 
long  they  may  be ;  nor  at  the  arithmetic  of  them,  how  many 
they  may  be ;  nor  at  the  logic  of  them,  how  methodical  they 
may  be;  but  at  the  sincerity  of  them,"  we  cannot  doubt  that 
those  which  are  truest  to  the  gracious  impulses  of  the  heart 
are  the  most  natural  and  most  effective,  however  imperfect 
in  their  verbal  composition. 

This  peculiarity  of  Methodism  arose,  as  did  others,  from  its 
spirituality,  rather  than  from  any  disposition  to  dissent  from 
church  order.  It  was  at  first  a  source  of  much  complaint, 
both  from  friends  and  foes,  and  adopted  from  a  sense  of 
duty  rather  than  inclination,  but  soon  became  pretty  general 
throughout  the  connection.  The  practice  of  social  prayer 
among  the  laity  followed ;  when  prayer  meetings,  not  less 
new  and  odd  than  the  piety  which  suggested  them,  sprung 
up  in  every  direction.  This  agency  of  carrying  on  the 
work  in  the  hearts  of  believers,  and  in  extending  it  to 
others,  attracted  much  attention,  and  demonstrated  that 
those  who  were  not  able  to  read  might,  nevertheless,  pray 
with  good  effect.  And  it  was  little  less  strange  in  this 
country  than  in  England.  Most  of  the  praying  at  that  age 
was  done  here  by  the  clergy,  and  on  the  Sabbath.  And 
now,  even,  though  prayer  meetings  are  maintained  by  all  the 
evangelical  denominations,  in  most  of  them  they  are  under 
embargo ;  the  exercises  being  limited  not  only  to  the  stronger 
sex,  but  to  a  few  select  individuals,  instead  of  being  free  to 
all,  of  whatever  sex,  on  whom  the  spirit  of  prayer  may  rest. 
If  our  policy  subjects  us  to  hear  some  prayers  that  are  mis- 
shapen and  disjointed,  it  often  saves  us  from  those  which  are 


FORMS   OF  WORSHIP.  485 

heartless,  the  greatest  deformity  a  prayer  can  possess,  and 
secures  us  many  of  the  richest  and  best  we  should  never 
hear  under  the  book  and  aristocratic  systems. 

3.  Methodism  is  still  more  peculiar  in  the  liberty  it  allows 
its  members  in  public  speaking.    At  its  first  appearance,  little 
was  ever  heard  of  religion  in  public,  except  from  the  clergy. 
They  offered  most  of  the  prayers,  and  communicated  most 
of  the  instruction,  for  which  the  Sabbath  was  found  to  afford 
ample  opportunity.     Methodism,  originating  in  a  divine  im- 
pulse, and  developing  itself  in  all  the  graces  of  the  Spirit, 
inspired  its  subjects  to  hold  frequent  meetings  for  speaking 
and  prayer.    Hence,  breaking  over  the  restraints  of  custom, 
they  began  to  tell  what  the  Lord  had  done  for  their  souls,  and 
the  world  was  presented  with  the  phenomenon  of  ignorant 
men,  and  even  women,  addressing  promiscuous  assemblies 
concerning  their  souls'  salvation.     The  effect  was  good ;  and 
the  practice  has  continued  to  the  present  day.     Whether  it 
be  proper,  is  another  question.    We  believe  it  is.    The  desire 
to  talk  and  communicate  our  thoughts  and  feelings  to  others, 
is  natural,  and,  therefore,  universal.      It  is  a  source  of  per- 
sonal satisfaction.     It  increases  our  pleasure,  it  mitigates 
our  pain.      And  as  our  emotions,  so  is  our  tendency  to 
speak.  ^ "  I  am  full  of  matter,"  said  Job,  in  his  affliction  ; 
"  the  spirit  within  me  constraineth  me ;  I  will  speak,  that  I 
may  be  refreshed."     This  is  one  of  nature's  own  methods  of 
giving  vent  to  the  emotions  of  the  heart,  and  of  correspond- 
ing with  others.     To  speak,  therefore,  is  not  wrong,  nor  to 
speak  on  any  subject  upon  which  we  feel  an  interest.     The 
wrong,  if  there  be  any,  is  found  in  what  we  say,  anu  the 
time  and  manner  of  saying  it.     The  most  fastidious  church- 
man will  not  deny  the  weakest  Christians,  not  even  females, 
the  privilege  of  talking  about  religion,  or  talking  to  the 
other  sex.     The  complaint  urged  against  as  is,  that  we  let 


486  COMPENDIUM   OF   METHODISM 

them  talk  in  meeting.     But  to  talk  implies  that  we  have  ar 
audience.      Of   course,   then,    the   wrong   consists   in   the 
number.     But  how  many  are  necessary  to  constitute  it  ?     If 
it  consist  in  the  position  of  the  speakers,  what  is  the  posi- 
tion in  which  they  may  speak  innocently  ?     Who  can  tell  ? 
To  us  it  seems  there  is  no  wrong.     Religious  experience 
tends  to  religious  conversation.     A  soul  under  conviction 
pants  for  personal  instruction,  as  the  hart  pants  for  "  the 
water  brook."     A  soul  happy  in  God  desires  to  communi- 
cate the  fact  to  others.     One  under  trials  is  anxious  to 
report  his  sorrows,  that  he  may  be  relieved.     A  Christian 
who  is  oppressed  with  anxiety  for  the  salvation  of  sinners, 
will  long  to  give  utterance  to  his  emotions,  and  secure  his 
object.     In  all  these  cases  we  say,  speak,  give  vent  to  your 
fielings  in  stating  them  to  one,  two,  or  more,  as  the  case 
may  be,  and  strive  to  improve  them  so  as  to  secure  the  best 
results.     Not  only  in  our  class  meetings,  love-feasts,  and 
other  church  gatherings,  therefore,  do  we  allow  our  mem- 
bers to  exercise  their  gifts,  but  in  our  prayer  meetings  also. 
We  wish  them  to  speak  "  often  one  to  another,"  and  "  pray 
one  for  another,  that  they  may  be  healed  ;  "  to  "  exhort  one 
another  daily,"  "  warn  them  that  are  unruly,  comfort  the 
feeble-minded,  and  support  the  weak." 

Such  endeavors  exert  the  happiest  influence.  They  pro- 
mote union,  increase  the  spirit  of  prayer,  advance  the  work 
of  grace  in  believers,  awaken  and  convert  sinners,  and  keep 
up  a  public  interest  in  religious  things.  And  if  we  would 
always  have  the  right  object  in  view,  pray,  speak,  and  sing 
short  and  to  the  point,  and  not  try  to  be  too  nice,  and  do  too 
much,  and  do  every  thing  at  the  proper  time,  and  yet  volun- 
tarily, without  being  called  upon  or  urged,  so  as  to  have 
every  instant  occupied,  they  would  be  still  more  powerful 
and  effective.     But  long  and  stupid  exercises,  without  point 


FORMS   OF  WORSHIP.  487 

or  purpose,  accompanied  with  silent  interludes,  and  many 
entreaties  that  brethren  will  bear  the  cross,  are  killing. 
The  less  we  have  of  them  the  better. 

4.  But  many  complain  of  so  much  liberty.  They  think 
it  infringes  upon  the  priestly  office,  and  begets  pride  and 
insubordination  in  the  membership.  Especially  do  they 
demur  at  our  women  speaking.  Not  but  what  many  know 
enough,  and  have  interest  enough,  and  exert  a  powerful 
influence,  but  they  ought  not  to  speak  or  pray  in  public. 
However  happy,  they  must  keep  it  to  themselves  ;  however 
intelligent,  and  whatever  need  there  may  be  of  instruction 
in  the  community,  they  must  hold  their  peace,  though  the 
very  "  stones  cry  out."  No  matter  if  they  can  talk  and 
pray  better  and  more  acceptably  than  any  man  in  the 
neighborhood,  not  excepting  the  minister  himself,  a  circum- 
stance that  often  occurs,  they  must  put  their  light  under  a 
bushel;  at  all  events,  they  must  not  let  it  shine  in  the 
presence  of  the  other  sex.  So  say  most  Christian  denom- 
inations, but  we  demur. 

The  whole  strength  of  the  argument  on  the  other  side 
lies  in  the  words  of  St.  Paul :  "  Let  your  women  keep 
silence:  for  it  is  not  permitted  unto  them  to  speak,  but 
they  are  commanded  to  be  under  obedience,  as  also  saith 
the  law.  And  if  they  will  learn  any  thing,  let  them  ask 
their  husbands  at  home ;  for  it  is  a  shame  for  women  to 
speak  in  the  church."  —  1  Cor.  xiv.  34,  35.  And  again, 
"  Let  the  women  learn  in  silence  with  all  subjection.  But  I 
suffer  not  a  woman  to  teach,  nor  to  usurp  authority  over  the 
man,  but  to  be  in  silence."  —1  Tim.  ii.  11,  12. 

That  these  quotations  forbid  a  certain  kind  of  public 
speaking  is  not  denied.  But  do  they  forbid  that  under  coti- 
sideration  ?  We  think  not.  Whatever  else  may  be  said 
of  the  speaking  here  condemned,  it  involves  disloyalty  to 


488  COMPENDIUM    OF   METHODISM. 

the  man,  and  is  condemned  for  this  reason  only.  "  Let 
your  women  keep  silence  :  "  that  is,  not  enter  into  contro- 
versy with  men,  "  for  it  is  not  permitted  unto  them  to 
speak  "  in  this  way,  "  but  they  are  commanded  to  be  under 
obedience"  and  not  in  hostility  and  controversy.  But  if 
they  differ  from  others  in  any  matters  of  dispute  in  the 
church,  and  "  will  learn  any  thing,  let  them  ask  their  hus- 
bands at  home,"  and  not  enter  into  public  strife  and  debate 
with  the  other  sex,  "  for  it  is  a  shame  for  women  to  speak 
in  the  church  "  in  this  manner.  The  passage  to  Timothy  is 
to  the  same  effect.  Speaking  is  placed  in  opposition  to 
authority  ;  "  Let  them  learn  in  silence,  with  all  subjection." 
She  must  not  assume  to  dictate  the  other  sex  in  these 
things.  "  I  suffer  not  a  woman  to  teach,  nor  usurp 
authority  over  the  man,"  and  clamor  for  the  mastery ;  "  but 
to  be  in  silence,"  quietly  to  submit  to  his  judgment  and 
authority.  "  For  Adam  was  first  formed,  then  Eve.  And 
Adam  was  not  deceived,  but  the  woman  being  deceived  was 
in  the  transgression." 

We  insist,  therefore,  that  the  thing  opposed  here,  is  not 
the  exercise  of  devotion,  such  as  prayer,  the  relation  of 
Christian  experience,  &c. ;  but  interference  with  certain 
matters  of  difference  and  debate,  such  as  were  common  in 
the  Jewish  synagogues.  u  It  is  evident  from  the  context," 
says  Clarke,  "  that  the  apostle  refers  here  to  asking  ques- 
tions, and  what  we  call  dictating,  in  the  assemblies.  It  was 
permitted  to  any  man  to  ask  questions,  to  object,  altercate, 
attempt  to  refute,  &c,  in  the  synagogue ;  but  this  liberty 
was  not  allowed  to  any  woman.  St.  Paul  confirms  this  in 
reference  also  to  the  Christian  church.  He  orders  them  to 
keep  silence;  and  if  they  wTished  to  learn  any  thing,  let 
them  inquire  of  their  husbands  at  home,  because  it  was  per- 
fectly indecorous  for  women  to  be  contending  with  men  in 


FORMS   OP  WORSHIP.  489 

pub.ic  assemblies,  on  points  of  doctrine,  cases  of  conscience, 
&c.  But  this  by  no  means  intimated  that  when  a  woman 
received  any  particular  influence  from  God,  to  enable  her 
to  teach,  [or  speak  to  the  edification  and  comfort  of  others,] 
that  she  was  not  to  obey  that  influence.  All  the  apostle 
opposes  here  is  their  questioning,  finding  fault,  &c,  in  the 
Christian  church,  as  the  Jewish  men  were  permitted  to  do 
in  their  synagogues  ;  together  with  the  attempts  to  usurp 
any  authority  over  the  men,  by  setting  up  their  judgment  in 
opposition  to  them."  —  Commentary  on  1  Cor.  xiv.  34. 

That  women  did  not  hold  their  proper  rank  among  the 
Jews,  will  not  be  denied.  It  was  the  doctrine  of  the  Rabbins, 
that  "  a  woman  should  know  nothing  but  the  use  of  her  dis- 
taff." Rabbi  Elieser  only  recorded  the  feeling  of  his  nation 
when  he  wrote,  "  Let  the  words  of  the  law  be  burned, 
rather  than  they  should  be  delivered  to  women."  But  the 
prophets  intimated  that  the  gospel  would  place  them  on  terms 
of  spiritual  equality,  so  that  in  Christ  there  should  be  neither 
male  nor  female.  Eight  hundred  years  before  the  advent  of 
Christ,  it  was  declared  :  "  It  shall  come  to  pass  afterward, 
that  I  will  pour  out  my  Spirit  upon  all  flesh,  and  your  sons 
and  your  daughters  shall  prophesy ; "  "  and  upon  the 
servants  and  upon  the  handmaids  in  those  days  will  I  pour 
out  my  Spirit ;  "  "  and  it  shall  come  to  pass  that  whosoever 
shall  call  on  the  name  of  the  Lord  shall  be  delivered."  — 
Joel  ii.  28,  29,  32.  Peter,  on  the  day  of  Pentecost, 
referred  to  this,  and  declared  that  the  developments  of  that 
day  were  only  the  fulfilment  of  this  prophecy.  And,  sure 
enough,  women  did  prophesy  as  well  as  men,  and  the 
apostles  did  not  think  proper  to  forbid  it.  St.  Paul  did, 
indeed,  forbid  their  "  usurping  authority  over  the  men,"  as 
we  ha'  e  seen.  He  also  forbid  their  prophesying  in  a  mas 
eulim    and   immodest  manner.      "  Every  man,"  said  he, 


490  COMPENDIUM    OF   METHODISM. 

"praying  or  prophesying ,  having  his  head  covered,  dis- 
honored his  head.  But  every  woman  that  prayeth  or 
prophesieth  with  her  head  uncovered,  dishonoreth  her 
head." 

Now,  the  praying  and  prophesying  in  both  cases  means 
the  same  thing.  The  apostle  evidently  refers  to  that  which 
was  vocal  and  public,  since  it  could  make  little  difference  to 
either  sex,  in  private,  whether  they  were  covered  or  not. 
And  hence  he  recognizes  the  public  exercises  of  women  in 
prayer  and  exhortation  as  both  right  and  proper,  though  it 
was  unsuitable  for  them  to  do  it  with  an  uncovered  head,  — 
a  condition,  by  the  custom  of  the  times,  indicating  immod- 
esty and  prostitution,  utterly  inconsistent  with  the  Christian 
character.  If  it  was  wrong  for  them  to  take  a  part  in  these 
exercises,  why  had  he  not  said  so  outright,  instead  of  direct- 
ing hoiv  they  should  do  it  ?  And  how  absurd  the  idea 
adopted  by  certain  commentators,  that,  after  having  given 
directions  to  women  for  the  exercise  of  their  gifts  in  the 
eleventh  chapter,  he  commanded  them  in  the  fourteenth  not 
to  exercise  them  at  all,  but  to  maintain  profound  silence ! 
These  writers  evidently  mean  to  bend  the  Bible  to  theii 
creed,  rather  than  conform  their  creed  to  the  Bible.  They 
are  equally  unreasonable  in  other  respects.  The  instruct 
ions  of  Paul  to  Timothy,  which  they  understand  to  refer  to 
devotional  speaking  in  public,  are  intimately  connected  with 
certain  rules  in  relation  to  female  attire,  to  which  they  seem 
to  pay  little  attention.  "  In  like  manner,  also,  that  women 
adorn  themselves  in  modest  apparel,  with  shame-facednesa 
and  sobriety  ;  not  with  broidered  hair,  or  gold,  or  pearls,  or 
costly  array,  but  (which  becometh  women  possessing  godli- 
ness) with  good  works."  That  they  would  soon  exclude 
females  who  should  pray  or  prophesy  in  their  meetings, 
needs  not  the  least  proof.     Are  they  as  particular  in  respect 


FORMS    OP  WORSHIP.  491 

to  "  costly  array"  &c.  ?  But  while  they  forbid  females  to 
speak  or  pray  among  them  in  their  social  meetings,  they  do 
allow  them  to  "  teach"  nay,  even  appoint  them  to  the  work; 
to  teach  not  only  letters,  but  religion,  and  that  in  public, 
and  in  the  presence  of  the  other  sex,  notwithstanding  St. 
Paul  has  said,  "  I  suffer  not  a  woman  to  teach.*'  They  do 
most  of  the  teaching  in  their  Sabbath  Schools,  and  do  it 
often  better  than  it  is  possible  for  the  men  of  the  same  com- 
munity to  do  it.  Why  may  they  not  be  equally  competent 
and  effective  in  social  meetings  ?  They  are  so.  They  are 
more  likely  to  be  deeply  pious  than  men  ;  are  more  suscep- 
tible of  suitable  impulses,  and  naturally  more  touching  and 
eloquent  in  their  appeals  to  the  heart.  And  they  frequently 
feel  constrained  to  speak.  Why  forbid  them  ?  Thank 
God,  Methodism  does  not.  Like  St.  Paul,  she  corrects 
them  when  they  err,  and  speak  too  long  or  too  loud,  but 
still  retains  them  as  a  powerful  auxiliary  in  carrying  on  the 
work.  This  is  one  of  our  peculiar  advantages,  and  one  to 
which  we  owe  much  of  our  success. 

5.  Singing  has  always  been  a  part  of  divine  worship ; 
but,  like  every  other,  has  waxed  and  waned  with  the  vitality 
of  the  worshippers.  As  the  enslaved  Israelites  could  not 
sing  the  Lord's  song  in  a  strange  land,  so  heartless  and 
formal  professors  cannot  "  sing  with  the  Spirit  and  with  the 
understanding." 

"  In  vain  they  tune  their  formal  songs, 
In  vain  they  strive  to  rise." 

But  when  they  "  wake  to  righteousness  and  sin  not,"  and 
feel  the  "  mighty  comforts  "  of  religion,  rejoicing  "  in  the 
hope  of  the  glory  of  God,"  singing  is  as  easy  and  natural 
as  weeping  in  affliction  and  sorrow.  Hence  the  early  Meth- 
odists were  great  singers.     One  of  the  first  charges  against 


492  COMPENDIUM    OP   METHODISM. 

them  was  that  they  were  continually  singing  and  praying, 
and  many  were  attracted  by  their  music  to  listen  to  their 
other  exercises. 

But  another  circumstance  to  which  we  are  more  indebted 
than  to  the  abstract  tendency  of  religion  to  stimulate  and 
inspire  singing  is,  that  our  founder  and  guide,  under  God, 
understood  the  true  philosophy  of  music,  and  how  to  make 
it  serviceable  to  the  grand  object  of  his  mission.  It  was 
easy  enough  for  him  to  see  that 'the  miserable  flummery  of  the 
orchestra  needed  reforming  as  much  as  the  pulpit  and  the 
people.  Hence,  he  introduced  a  new  style  of  singing 
suited  to  the  spirit  and  aims  of  his  followers.  "  Sing  all," 
said  he  ;  "  join  with  the  congregation  as  frequently  as  you 
can.  Let  not  a  slight  degree  of  weakness  or  weariness 
hinder  you.  If  it  is  a  cross  to  you,  take  it  up,  and  you  will 
find  a  blessing.  Sing  lustily,  and  with  good  courage.  Be- 
ware of  singing  as  if  you  were  half  dead,  or  half  asleep, 
but  lift  up  your  voice  with  strength.  Be  not  afraid  of  your 
voice  now,  nor  more  ashamed  of  its  being  heard  than  when 
you  sung  the  songs  of  Satan.  Above  all,  sing  spiritually. 
Have  an  eye  to  God  in  every  word  you  sing.  Aim  at 
pleasing  him,  more  than  yourself  or  any  other  creature.  In 
order  to  this,  attend  strictly  to  what  you  sing,  and  see  that 
your  heart  is  not  carried  away  with  the  sound,  but  offered 
to  God  continually." 

These  instructions,  together  with  the  ardor  of  deep  exper- 
imental piety,  introduced  a  wonderful  change  in  this  part  of 
public  worship.  In  order  that  all  might  sing,  the  most  easy 
and  familiar  tunes  were  selected,  and  the  hymns  were 
"  lined."  These  measures,  in  a  great  degree,  superseding 
note  and  hymn  books,  the  influence  of  which  is  much  like  a 
manuscript  in  preaching,  and  a  formula  in  prayer,  enabled 
the  people  to  concentrate  their  whole  souls  on  the  sentiment, 


FORMS   OF   WORSHIP  493 

and  rise  up  to  God  in  every  strain  The  result  was  har- 
mony, spirituality  and  power  ;  qualities  for  which  our  sing- 
ing has  ever  been  peculiar,  except  when  we  have  been  too 
ambitious  of  new  and  fashionable  tunes,  and  have  enslaved 
ourselves  to  fiddles,  and  other  follies,  which  have  gradually 
encroached  upon  our  simplicity,  and  encumbered  us  with 
performances  that  are  often  more  laughable  than  religious. 
The  singing  at  our  camp  meetings,  love-feasts,  and  other 
spiritual  convocations,  has  excited  universal  admiration,  and 
does  now.  On  these  occasions  we  sing  our  old  tunes  and 
hymns,  that  are  familiar  to  all,  and  all  sing ;  sing  "  lustily" 
yet  in  harmony,  but  with  little  regard  to  the  niceties  of  mod- 
ern music,  and  it  kindles  the  holy  fire  on  many  hearts.  God 
has  made  our  singing  little  less  effective  than  our  prayers, 
and  our  preaching.  Thousands  have  been  awakened  and 
converted  under  it,  and  have  gone  up  to  sing  the  song  of 
Moses  and  the  Lamb.  If  we  will  continue  to  be  useful,  we 
must  not  only  maintain  our  peculiar  freedom  in  prayer, 
preaching  and  exhortation,  but  we  must  continue  to  sing 
with  spirit  and  power. 

6.  Coming  forward  for  prayers.  The  custom  of  inviting 
those  who  would  be  Christians  to  manifest  it  in  some  way, 
has  prevailed  among  us  from  the  beginning.  For  many 
years  we  have  practised  inviting  them  to  rise  up,  or  come 
forward  to  the  altar  or  front  seats,  and  kneel,  while  we  com- 
mend them  to  God  in  prayer,  that  they  may  be  converted. 
This  measure  has  been  adopted  to  a  limited  extent  by 
others,  but  many  denounce  it  as  impolitic  and  extravagant. 

In  our  opinion  it  is  both  philosophical  and  Scriptural.  In 
the  first  place,  to  be  converted,  sinners  must  repent.  This 
implies  conviction  of  sin,  confession,  and  reformation.  The 
two  latter  are  as  important  as  the  former.  Conviction  will 
never  save  one  without  confession,  and  the  confession  must 


494  COMPENDIUM   OF   METHODISM. 

be  "  before  men."  The  divine  economy  is  very  explicit  on 
this  point.  Those  who  have  spent  their  whole  lives  in  open 
rebellion  against  God,  cannot  be  let  off  with  mere  private 
confession.  No  ;  they  must  come  out  from  the  world,  take 
up  their  cross  and  follow  Christ,  though  it  may  be  to  them 
as  the  plucking  out  of  a  right  eye,  or  the  amputation  of  a 
right  hand.  They  must  abandon  father,  and  mother,  and 
wife,  and  children,  and  brethren,  and  sisters,  yea,  and  life 
itself,  rather  than  not  become  Christians,  or  they  will  never 
be  converted.  And  it  is  important  that  they  be  tested  on 
this  point.  Hence,  under  the  Levitical  economy,  which  was 
the  same  in  spirit  with  the  gospel,  if  a  man  sinned  he  was 
required  to  confess  his  sins,  and  bring  a  trespass-offering 
unto  the  Lord,  and  have  the  priest  make  an  atonement  for 
him.  —  Lev.  v.  5,  6.  "Whosoever,"  said  Christ,  "shall 
confess  me  before  men,  him  will  I  confess  before  my  Father 
which  is  in  heaven."  "  He  tfiat  takeih  not  his  cross  and 
followeth  after  me,  is  not  worthy  of  me."  —  Matt.  x.  38. 
And  says  St.  Paul,  "  If  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thine  heart,  thou  shalt 
be  saved."  And  all  this  is  in  harmony  with  the  general 
declaration  of  Solomon,  uttered  long  before :  "He  that 
covereth  his  sins  shall  not  prosper ;  but  whoso  confesseth  and 
forsaketh  them,  shall  have  mercy."  Rising  up  or  coming 
forward  for  prayers  is  a  practical  confession  of  sin,  and  an 
open  renunciation  of  the  world  in  favor  of  Christ  and 
religion,  and  is  one  of  the  best  tests  of  sincerity  that  can  be 
devised. 

And  have  we  not  examples  in  the  gospel  strikingly  anal- 
ogous to  it  ?  As  Jesus  entered  the  synagogue  on  a  cer- 
tain Sabbath,  he  saw  a  man  there  "  whose  right  hand  was 
withered."  He  knew  the  Scribes  and  Pharisees  were  watch- 
ing him  ;  he  knew  also  that  to  heal  that  hand  openly  would 


FORMS   OF  WORSHIP.  495 

subject  the  afflicted  man  to  much  reproach  and  persecution ; 
and  if  he  had  thought  best  he  might  have  healed  it 
privately,  and  saved  himself  and  the  poor  sufferer  much 
inconvenience,  and  the  public  much  agitation.  But  his  first 
measure  was  to  command  the  man  to  "  rise  up  and  stand 
forth  in  the  midst."  This  was  no  doubt  a  great  cross,  but 
it  was  borne,  and  all  eyes  were  fixed  upon  him.  Now,  says 
Jesus,  "  stretch  forth  thy  hand."  And  he  did  so,  and  "  his 
hand  was  restored  whole  as  the  other/'  Can  any  one 
inform  us  what  was  the  use  of  all  this  parade  ?  Yet  it  was 
ordained  in  infinite  wisdom. 

When  Saul  fell  to  the  earth,  and  tremblingly  said,  "Lord, 
what  wilt  thou  have  me  to  do  ?  "  why  was  he  not  converted 
then  and  there,  and  the  scales  taken  from  his  eyes  ?  The 
reasons  are  obvious.  He  was  a  persecutor,  full  of  preju- 
dice ;  it  was  necessary  that  he  should  be  subjected  to  a  pro- 
cess of  humiliation  and  instruction  that  should  fully  demon- 
strate his  sincerity  to  those  with  whom  he  was  to  be 
associated,  and  secure  him  a  better  acquaintance  with  the 
nature  of  their  religion.  It  was  not  enough,  therefore,  that 
he  was  under  conviction,  that  he  was  deeply  awakened,  and 
humble,  or  that  he  prayed  and  trembled  ;  he  should  submit 
to  the  mortification  of  being  led  to  Damascus,  and  of  coming 
under  the  tuition  of  the  despised  disciples.  And  when 
God  saw  that  he  was  not  disobedient  to  the  heavenly  vision, 
which  required  him  to  show  himself  to  the  disciples  a  poor 
penitent,  desirous  of  their  counsel  and  prayers,  he  took  the 
scales  from  his  eyes,  and  filled  him  with  the  Holy  Ghost. 
Who  will  pretend  that  he  was  not  a  better  and  more  useful 
man  for  these  measures  ?  Coming  forward  for  prayers,  in 
our  opinion,  tends  to  the  same  blessed  results  ?  It  humbles 
and  brings  inquirers  directly  to  the  point,  so  that  they  soon 
have  the  witness  in  themselves  that  they  are  new  creatures, 


496  COMPENDIUM    OP   METHODISM. 

and  evince  the  same  to  all  who  have  marked  their  conduct. 
If  any  fail  to  see  the  philosophy  of  these  results,  we  refer 
them  to  the  facts  in  the  case,  thousands  of  which  might  be 
adduced  in  attestation  of  the  truth  of  our  remarks. 

Another  advantage  of  the  measure  is,  it  brings  out  and 
improves  occasional  convictions.  Many  have  been  awakened 
to  no  purpose,  who,  if  they  could  have  had  an  opportunity 
of  manifesting  their  feelings,  and  receiving  proper  instruct- 
ions, would  have  become  the  subjects  of  converting  grace, 
and  perhaps  the  means  of  saving  many  others.  But  no  one 
suspected  them,  neither  the  minister  nor  his  people  being 
upon  the  look-out  for  such  things ;  so  they  kept  it  to  them- 
selves, grieved  the  Spirit,  and  became  more  wicked  than 
before.  Not  to  make  inquisition  for  such  cases  in  some  way, 
nor  to  pro7ide  for  them,  very  strongly  suggests  that  we  have 
little  faith  in  the  gospel  we  preach,  and  expect  nothing 
special  as  the  result  of  our  labors. 


CHAPTER   VII. 

MISCELLANEOUS   PECULIARITIES;    EMBRACING   OUR   GENERAL 
APPEARANCE,  DRESS,    AUDIBLE   RESPONSES,   ETC. 

Methodism  was  born  in  a  laughing  age.  All  classes  were 
upon  full  tilt  for  frolic  and  fun.  Not  to  joke,  and  dance, 
and  play  cards,  and  go  to  the  theatre,  &c,  was  to  be  odd 
and  yulgar.  Hence,  the  general  appearance  of  the  early 
Methodists  attracted  little  less  attention  than  their  doctrines 
and  measures.  They  could  do  none  of  these  things  with  a 
good  conscience.  They  could  no  more  trifle,  than  they 
could  cheat  or  lie.  The  divine  command,  "  watch  and  bo 
sober,"  is  as  imperative  as  that  which  requires  us  to  "  be- 
lieve and  be  baptized."  They,  therefore,  denied  "  ungodli- 
ness and  worldly  lusts,"  and  lived  soberly,  righteously,  and 
godly,  denying  themselves  all  diversions,  except  such  &s  they 
might  use  "  in  the  name  of  the  Lord."  They  also  discarded 
the  use  of  spirituous  liquors,  the  reading  of  books  and  sing- 
ing of  songs  which  would  not  tend  to  the  glory  of  God,  and 
accounted  all  needless  self-indulgence  sin. 

But  in  no  respect  were  they  more  singular  than  in  their 
style  of  dress.  Setting  out  to  be  Bible  Christians,  they  could 
not  overlook  the  divine  prohibition  of  all  gaudiness  and  ex 
travagance,  and  adopted  a  plain,  economical  habit,  traces 
of  which  are  still  to  be  seen  in  our  ranks.  That  individuals 
were  too  fastidious  is  not  impossible  ;  but  that  our  obligations 

extend  to  dress,  as  well  as  to  our  words  and  actions,  cannot 

82 


498  COMPENDIUM   OP  METHODISM. 

be  denied.  We  are  specifically  restricted.  "  Whose 
adorning,"  saith  St.  Peter,  "let  it  not  be  that  outward 
adorning  of  plaiting  the  hai",  and  of  wearing  of  gold,  or  of 
putting  on  of  apparel ;  but  the  hidden  man  of  the  heart, 
even  the  ornament  of  a  meek  and  quiet  spirit,  which  is,  in 
the  sight  of  God,  of  great  price."  The  practice  proscribed 
is  objectionable  vn  two  grounds.  1.  It  engenders  vanity 
and  pride.  It  is  nearly  impossible  for  one  to  indulge  in  it, 
without  thinking  more  highly  of  himself  than  he  ought  to 
think.  The  pride  which  demands  the  indulgence  is  strength- 
ened by  it,  till  the  heart  becomes  intoxicated  with  vanity 
and  overwhelmed  by  worldly  influences.  2.  It  requires  an 
expenditure  of  time  and  money  that  is  inconsistent  with  our 
spiritual  improvement  and  the  duty  we  owe  to  the  morally 
and  physically  destitute.  We  should  be  plain  and  modest  in 
our  apparel,  in  self-defence  against  the  world,  as  well  as  to 
set  an  example  to  others ;  we  should  be  economical,  that  we 
may  have  time  and  means  to  relieve  distress,  and  extend  the 
blessings  of  religion.  But  in  all  these  things,  we  are  to 
avoid  extremes.  We  should  not  be  so  odd  as  to  attract 
attention,  or  so  coarse  or  untasteful  as  to  merit  disgust.  As 
"  there  is  no  religion  in  dirt,"  so  there  is  none  in  the  mere 
color  or  cut  of  a  garment.  But  cleanliness,  simplicity 
economy,  and  Christian  modesty,  are  all  virtues,  without 
which  our  piety  will  appear  deformed,  and  lose  much  of  its 
influence  both  on  ourselves  and  others. 

Audible  responses  to  appropriate  expressions  in  public 
prayer  and  other  exercises,  have  been  common  in  all  ages, 
both  among  Jews  and  Christians.  They  are  common  even 
now,  except  with  certain  Protestants,  whose  aversion  to 
Popery  has  led  them  to  repudiate  many  excellent  customs. 
Amen  meaning  true,  certain,  faithful,  and  indicating,  a£ 
the  close  of  a  prayer,  or  sentence,  the  concurrence  of  the 


MISCELLANEOUS     PECULIARITIES.  499 

respondent  in  it,  has  been  much  in  use  on  such  occasions. 
When  Dav.d  closed  his  psalm  at  the  removing  of  the  ark, 
"  all  the  people  said  amen,  and  praised  the  Lord."  — 
1  Chron.  xvi.  36.  St.  Paul,  urging  the  importance  of 
speaking  understanding^  in  public  exercises,  inquires,  "  how 
shall  he  that  occupieth  the  room  of  the  unlearned  say 
amen  at  thy  giving  of  thanks  ?  seeing  that  he  understandeth 
not  what  thou  sayest." — 1  Cor.  xiv.  16.  Responses  of 
this  nature  were  common  in  his  day,  and  formed  a  part  of 
public  worship,  as  much  as  singing  and  prayer. 

The  practice  of  responding  in  terms  of   exultation  and 
praise  is  equally  authoritative.     When  God  appeared  in  his 
temple   at  the   dedication,  the  children  of   Israel  "  bowed 
themselves  to  the  ground,  and  praised  the  Lord,  saying : 
For  he  is  good;  for  his   mercy   endureth  for  ever."     As 
Jesus  was  entering  Jerusalem  his  disciples  shouted  "  Rosan- 
na:  blessed  is  he  that  cometh  in  the  name  of  the  Lord. 
Hbsanna  in  the  highest!"     When  Nehemiah  had  the  walls 
of  Jerusalem  dedicated,  the  people  rejoiced  ;  "  the   wives, 
also,  and  the  children,  rejoiced,"  in  so  tumultuous  a  manner 
"  that  the  joy  of  Jerusalem   was  heard  afar  off."     At  the 
laying  of  the  foundation  of  the  temple,  the  people  "  shouted 
with  a  great  shout,  and  praised  the  Lord."     But  some,  who 
had  seen  the  first  house,  "  wept  with  a  loud  voice,  so  that 
the  people  could  not  discern  the  noise  of  the  shout  of  joy 
from   the    noise    of  the  weeping;   for  the  people  shouted 
with  a  loud   shout,  and  the  noise  was  heard  afar  off."  — 
Ezra  iv.  11,  13.      Singing  is  another  Scriptural  mode  of 
expressing  the   same   thing.     "When  ye  come  together," 
saith  the  Spirit,  "  every  one  of  you  hath  a  psalm,  hath  a 
doctrine,"  &c.  — - 1  Cor.  xiv.  26  ;   indicating  different  states 
of  feeling  and  modes  of  communication. 

The  utility  of  suitable  responses  is  manifest      Thev  are 


500  COMPENDIUM    OF   METHODISM 

true  to  nature,  —  are  the  proper  expiessions  ot  real  feel 
ing,  which  is  not  only  cherished  and  increased  by  r.hem,  but 
transferred  to  others  One  who  is  happy  in  God  feels 
"arae?i/"and  "glo?yto  Grod!"  and  "hallelujah!"  and 
" hosanna  in  the  highest!"  whether  he  utters  it  or  not. 
To  speak  it  out,  without  the  fear  of  offending,  gives  him 
increasing  comfort.  And  it  stimulates  and  comforts  others, 
particularly  the  speaker.  It  often  convinces  sinners,  too, 
and  they  are  induced  to  seek  the  same  blessed  boon.  That 
there  is  danger  of  overdoing  it,  and  getting  into  confusion,  is 
admitted.  Some  people  have  little  consideration,  and  may 
speak  out  of  time.  This  has  often  been  done  ;  but  if  they 
have  religion  enough  to  justify  their  shouting  at  all,  they 
will  stand  corrected,  and  be  more  prudent  in  future.  If 
they  have  not,  the  sooner  they  are  silenced  the  better. 
Our  troubles  from  this  source  have  not  been  half  equal  to 
those  which  have  arisen  from  spiritual  coldness  and  death. 
This  is  the  most  fatal  enthusiasm  that  can  get  into  the 
house  of  God.  If  one  is  engaged,  but  wild  and  fanatical,  he 
may  be  managed  and  employed  to  some  good  purpose  ;  but 
dead  men  are  a  positive  encumbrance.  We  hope,  therefore, 
that  the  church  will  continue  to  cherish  the  practice,  and 
respond  and  praise  God  on  all  suitable  occasions,  in  the  full 
assurance  of  hope.  And  if  it  be  done  with  modesty,  as 
unto  God,  and  not  to  men,  it  will  continue  to  prove  a  bless- 
ing to  the  cause  ;  but  if  any  err  let  them  be  corrected  in 
love,  however  it  may  grieve  them.  One  had  better  suffer 
than  many.  Thus,  avoiding  the  stupid  responses  of  Church- 
men, and  the  squeamish  and  formal  timidity  of  dissenters, 
we  shall  maintain  the  peculiar  freedom  and  whole-souled 
earnestness  by  which  we  have  been  characterized  in  other 
days.  If  our  opponents  do  not  see  the  philosophy  of  it,  we 
will  refer  them  to  then  own  political  and  other  conventions ; 


MISCELLANEOUS     PECULIARITIES.  501 

— to  the  English  Parliament,  if  they  please,  whose  cries 
of  "hear!  hear!"  and  "hurrah!"  will  suggest  to  them 
topics  of  profitable  meditation.  We  have  been  particularly 
struck  with  the  noisy  clapping  and  shouting  of  such  fastid- 
ious critics,  on  these  occasions,  who  cannot  endure  an  amen, 
in  the. minor  key,  much  less  a  thorough  outburst  of  religious 
joy.  But  such  is  the  prejudice  of  education,  and  of  party 
interest.  The  philosophy  of  the  thing  is  the  same  in  both 
cases  ;  it  is  according  to  the  nature  of  things,  and  is,  there- 
fore, invulnerable. 

But  "  such  responses  lead  to  noise  and  extravagance." 
Not  necessarily.  Few  Christians  are  so  destitute  of  good 
sense,  or  good  manners,  as  to  disturb  brethren  with  their 
extravagances;  and  when  any  such  appear,  they  may  be 
checked  without  difficulty.  But  some  professors  are  too 
easily  disturbed.  They  can  hear  noise  about  any  thing  else 
except  religion.  But  is  it  any  worse  to  praise  God  aloud, 
than  to  praise  the  president  ?  to  clap  and  shout  for  joy 
when  we  are  happy  in  God,  than  for  others  to  do  so  when 
they  are  pushing  for  political  victory  ?  Yet  the  latter  is  all 
right,  and  even  popular.  We  say  this,  not  to  justify  the 
evil  referred  to,  so  much  as  to  show  the  unreasonableness  of 
certain  complainants.  We  despise  a  senseless  and  improper 
noise  in  any  meeting  ;  but  a  hearty  "  amen"  or  "  glory  to 
G-od"  when  it  comes  from  a  pious  spirit,  and  is  well  timed, 
we  believe  both  reasonable  and  Scriptural.  And  we  hope 
the  church  may  not  soon  become  so  cold,  or  nice,  as  to 
account  it  disorderly. 


THE   END. 


STEVENS'S  HISTORY  OF  THE  M.  E.  CHURCH 
OPINIONS  OF  THE  PRESS. 

METHODIST. 

We  venture  nothing  in  expressing  our  judgment  that  for  profound 
interest,  thrilling  portraiture,  charming  style,  beautiful  diction,  am 
101.I -stirring  narrative,  it  is  incomparable.  We  are  not  alone  in  thii 
opinion  in  the  judgment  of  the  best  minds  who  have  read  it,  It  is  aii 
we  have  stated  it  to  be.  —  (New  York)  Christian  Advocate. 

After  a  careful  reading,  we  pronounce  the  work  a  complete  sur 
cess.      There   is   the   same   happy  facility  for  grouping  events  aid 
characters,  the  same  beauty  of  description,  the  same  masterly  power  m 
the  delineation  of  character,  which  are  found  in  his  former  work.     WV 
are  delighted  with  the  work. — (Boston)  Zion's  Herald. 

They  have  all  the  charm  of  romance.  We  say  to  all,  Read  thes*- 
intensely  interesting  volumes.— (Cincinnati)  Western  Christian  Advocatt 

Dr.    Stevens   is  the    ecclesiastical    Macaulay,    and  his  works   arp 
equally  interesting  and  ever  enchanting.— (Chicago)  Northwestern  Chris 
tian  Advocate. 

The  Senior  Bishop  of  the  Methodist  Episcopal  Church  (Morris)  writes 
in  the  (New  York)  Christian  Advocate :  "  Some  books  answer  to  iool 
over,  for  recreation ;  others  are  made  to  be  read.  The  History  of  tl« 
Methodist  Episcopal  Church,  by  Dr.  Stevens,  is  a  book  to  be  read." 

Entertaining  and  even  fascinating  by  a  style  of  thought  and  a  variety 
of  incident  that  never  cease  to  please.  The  author  has  woven  a  nar- 
-ative  so  thrilling  and  substantial  that  it  deserves  a  place  in  every 
American  family. — (Pittsburgh)  Christian  Advocate. 

A  work  of  strange  and  delightful  interest.  It  must  be  beneficial  to 
Methodism  the  world  over. —  Canada  Christian  Advocate. 

Tf  there  is  another  ecclesiastical  historian  who  has  given  to  the 
Church  and  the  world  so  piquant,  so  readable,  so  eloquent  a  book  as 
this,  we  have  not  read  it.  The  data  have  been  gathered  with  great 
industry,  arranged  with  care,  grouped  in  the  composition  with  skill, 
fused  into  unity,  written  out  with  affectionate  reverence,  in  eloquent, 
ringing  sentences,  and  yet  without  a  tinge  of  slavery  to  the  sect.-  - 
(New  York)  Methodist. 

What  Macaulay  lias  done  for  England,  Stevens  has  douo  lor  Metho** 
ism. —  William  AT  Arthur,  Esq.,  of  London. 

CONGREGATIONAL  AND  LUTHERAN. 

The  Congregational  Quarterly  (Boston)  speaks  of  "  Stevens's  fasci 
nating  History  of  Methodism." 

The  researches  of  Dr.  Stevens  are  exceedingly  valuable,  not  only  ti 
the  members  of  his  own  denomination,  but  to  all  who  are  interested 
in  ecclesiastical  history ;  and  the  author  deserves  the  thanks  of  all  the 
Churches  in  furnishing  the  public  with  so  interesting  and  importaut  a 
contribution. — ( Gettysburgh)  Evangelical  Quarterly  Review 


SUNDAY-SCHOOL    PUBLICATIONS, 

805  Broadway,  New  York. 

Little  Footprints  in  Bible  Lands ; 

>,  Simple  Lessons  in  Sacred  History  and  Geography,  for  the 
use  of  Palestine  Classes  and  Sabbath-schools.  By  J.  H. 
Vincent.     With  an  Introduction  by  Rev.  T.  M.  Eddy,  D.D. 

With.  7  pieces  of  Music  and  7  Maps. 

This  work  may  be  employed  as  a  text-book  of  Sacred  History  and  Geography 
in  the  Sabbath-school.  A  Saturday  afternoon,  or  week-day  evening  class  is,  however, 
preferable.  The  study  is  rendered  attractive  by  the  pleasant  device  of  a  pilgrimage 
eo  the  Holy  Land,  and  a  system  of  gradation  by  which  thoroughness  in  study  ii 
secured. 

Any  person  who  is  "apt  to  teach  "  may,  with  a  little  careful  study,  be  able  to  con 
duct  the  exercises  of  this  class.  The  number  of  Biblical  Cyclopedias  and  works 
of  Eastern  travel  with  which  our  libraries  abound,  render  familiarity  with  tho  subject 
comparatively  easy.  Concert  recitations  are  harmful  only  when  they  lead  the  many 
to  depend  upon  the  suggestive  answers  of  the  leading  voices,  and  to  neglect  th« 
careful  study  which  personal  recitations  demand.  Our  plan  obviates  this  difficulty, 
and  secures  the  advantages  of  both  systems.  Each  scholar  is  subjected  to  a  personal 
examination  before  he  can  ascend  to  the  higher  grades  of  the  class. 

Helpful   Susan ! 

The  Story  of  a  Girl  who  made  herself  Useful.     By  Mrs.  0.  M. 
Edwards. 

Four  Illustrations. 

The  School  at  Elm  Oak 

And  the  School  of  Life.     By  Una  Looke. 

Four  Illustrations.  

Abel  Grey. 

The  Story  of  a  Singing  Boy.    By  the  author  of  "  Hannah  Lee,"  etc. 
Five  Illustrations. 

Sammy  Seymour,  the  Drunkard's  Boy. 

A  Story  for  Boys.      By  Mrs.  0.  M.  Edwards. 
Three  Illustrations. 


Harry  the  Sailor  Boy  and  his  Uncle  Gilbert 


Three  Illustrations. 


Parson  Hubert's  School; 

Or,  Harry  Kingsley's  Trial.      By  Mrs.  Myers. 
Three  Dlustrat  ona. 


SUNDAY-SCHOOL   PUBLICATIONS 

805  Broadway,  New  York. 

Little  Songs  for  Little  People. 

This  book  of  songs  is  just  what  the  little  folks  in  our  Sunday-schools  and  famillei 
have  long  wanted.  They  will  never  grow  weary  of  it.  It  is  sold  cheaper  than  it 
Might  to  be,  because  of  several  similar  works  being  in  the  market  at  almost  ruinouo 
pricei.  But  who  complains  of  a  book  being  too  cheap?  Every  family  and  school 
must  iiBve  a  copy. 

The  Sweet  Story  of  Old. 

Square  12mo.,  with  Illustrations. 


A  Waif  from  the  Eiver  Side ; 

Or,  Stories,  Sketches,  Letters,  and  Poems.     Selected  from  a 
Manuscript  Newspaper. 

Three  Illustrations. 

Andy  O'Hara; 

Or,  the  Child  of  Providence. 
Three  Illustrations. 

Nelly  Morris  and  her  Cousin. 

A  Story  for  Girls. 
Four  Illustrations. 

May  Ooverley: 

The  Story  of  God's  Dealings  with  a  poor  Fatherless  Girl. 
Five  Illustrations. 

The  Naughty  Girl  Won; 

Or,  the  Story  of  Kitty  Willis  and  her  friend  Lucy  Burn. 

Three  Illustrations. _______ 

Grace  Abbott; 

Or,  the  Sunday  Tea-party. 
Three  Illustrations. 

The  Story  of  a  Scripture  Text ; 

Or,  What  four   Little  Girls  did  with  a  Test  about  Pleasant 
Words. 

Three  Illustrations. 


NEW  BOOKS  BY  CARLTON  &  LANAHAN, 

805  Broadway,   New  York. 

Spiritualism ;  with   the  Testimony  of  God  and 
Man  against  it. 
By  Rev.  W  M'Donald.     16mo $1  26 

The  Manuscript  Man  ;  or,  The  Bible  in  Ireland. 
By  Miss  B.  H.  "Walshb.     Illustrated.     12mo 1  25 

The  yews : 

Manners  and  Customs  of.     12mo. 0  50 

Rites  and  Worship.     12mo 0  50 

Laws  and  Polity.     12rao 0  50 

The  Forest  Boy. 

A  Sketch  of  the  Life  of  Abraham  Lincoln.     By  Rev.  Z.  A. 
Mudge.     Large  16mo 1  26 

Witch  Hill. 

A  History  of  Salem  Witchcraft,  including  Illustrated  Sketches 

of  Persons  and  Places.     By  Rev.  Z.  A.  Mudge.    Large  16mo.     125 

Round  the  World. 

A  Series  of  Letters.    By  Bishop  Calvin  Kingsley,  D.D. 

Two  volumes.     16mo 2  50 

Gilt  edges. 3  00 

Our  Oriental  Missions :  India,  China,  and  Bulgaria. 

By  Bishop  Edw.  Thomson,  D.D.,  LL.D.    Two  vols.     16mo.    2  50 
Gilt 3  00 

Irving,  Washington,  Memoir  of 

With  Selections  from  his  Works,  and  Criticisms.     By  Chas. 
Adams,  D.D.     Large  16mo 1  25 

Anecdotes  of  the  Wesley s. 

By  Rev.  J.  B.  Wakelet.     Large  16mo 1  25 

Six  Years  in  India. 

Large  16  mo 1  26 

Facts  about  Wives  and  Mothers. 
By  Rev.  R.  Donkeesley.     16mo ...     1  25 


NEW    BOOKS 

PUBLISHED   BY  CARLTON  &  LANAHAN. 

805    BROADWAY,    NEW    YORK. 

Sermons. 

By  Rev.  Richard  Winter  Hamilton,  D.D.,  LL.D.,  Author 
of  "  The  Doctrine  of  Rewards  and  Punishments,"  "  Pastoral 
Appeals,"  etc.  With  a  Sketch  of  his  Life  by  Rev.  Bishop 
Simpson.     12mo.,  pp.  479.     Toned  Paper.    Price,  $1  75. 

Hamilton  was  celebrated  for  his  conversational  powers  his  wide 
range  of  learning,  his  commanding  oratory.  His  sermons  remind  us  of 
what  we  heard  once  said  of  Dempster  in  his  younger  days  :  "He  laid 
his  foundations  in  the  skies,  and  built  upward."  There  is  a  grandeur 
in  their  build,  there  is  a  largeness  in  their  component  parts,  that  re- 
minds you  of  an  old  cathedral.  Of  all  American  preachers,  he  reminds 
us  most  of  Henry  B.  Bascom.  But  what  strikes  one  as  a  difference  is 
that  with  Bascom  the  grand  pulpit  oration  was  the  end ;  when  he  had 
finished,  and  received  the  assurance  that  his  sermon  was  an  oratorical 
success,  his  entire  object  seemed  gained.  With  the  burning  as  well  as 
tbe  lofty  soul  of  Hamilton  it  was  but  a  means,  an  instrument,  upon 
which,  as  a  production,  he  set  no  high  estimate,  since  he  was  looking 

to_  a  further  end — the  success  of  the  cause  for  which  he  wrought 

His  sermons  cannot  be  recommended  as  a  model.  They  serve  as  a 
mental  stimulus.  They  are  grand  Miltonian  poems.  At  the  same  time 
they  are  rich  unfoldings  of  sacred  truths,  clothed  in  a  style  that  tasks 
our  language,  and  ennobling  conceptions  that  task  the  reader's  imag- 
ination.— Dr.  Whedon,  in  the  Quarterly  Review. 

Principles  of  a  System  of  Philosophy. 

An  Essay  toward  solving  some  of  the  more  difficult  Ques- 
tions in  Metaphysics  and  Religion.  By  A.  Bierbower, 
A.M.     16mo.,  pp.  240.     Price,  $1  25. 

This  is  a  small  but  very  remarkable  book.  It  is  seldom  that  we  find 
bo  much  compactly  put  up  in  such  a  readable  form.  The  author  grap- 
ples with  the  stupendous  problems  of  sin,  evil,  foreknowledge,  man's 
responsibility,  God's  authorship,  providence,  prayer,  and  it  seems  to 
us  that  he  should  have  touched  prophecy.  The  foundation  principle 
of  the  book  is  necessary  laws,  a  force  that  cannot  be  annihilated,  and 
contrary  to  which  nothing  can  be  created.  For  example,  God  himself 
could  not  make  a  triangle  with  but  two  sides,  nor  can  he>  so  make  a 
triangle  but  that  the  three  angles  would  be  equal  to  two  right  angles. 
lie  cannot  make  2x2—5.  He  cannot  make  a  free  moral  agent  without 
tho  possibility  of  his  sinning.  Certain  evils  are  necessarily  incidental 
to  loing  the  best  tilings,  or  to  doing  any  one  of  several  things  that 
might  be  best.  God,  therefore,  not  only  does  not  do  every  thing,  but 
cannot  do  every  thing,  and  so  neither  does  he  know  every  thing.  We 
are  exceedingly  thankful  to  our  Editor  and  Agents  at  New  York  for  a 
work  of  this  kind.  It  must  stir  up  thought,  and  give  clearer  views  of 
God's  glorious  economy.  If  it  be  not  entirely  satisfactory,  it  will  con- 
tribute something  toward  solving  the  most  difficult  problems  of  the 
Bges.  We  advise  our  ministers  generally  to  purchase  this  work,  and 
read  it  with  care  from  end  to  end. — Northwestern  Advocate. 


SUNDAY-SCHOOL    PUBLICATIONS, 

805  Broadway,   New  York. 

A  Mother's  Gift. 

A  Mother's  Gift  to  her  Little  Onea  at  Home. 
i2mo. 

Gilbert  Harland : 

Or,  Good  in  Everything.     Being  the  History  of  a  City  Boy, 

Childhood ;  or,  Little  Alice. 

A  simple  story,  containing  many  a  good  moral,  adapted  to  the 
capacities  of  children.  Alice  is  no  heroine  of  a  fairy  tale,  but  in  the 
better  acts  of  her  every-day  life  she  could  be  imitated  by  many  a 
little  girl  who  is  trying  to  be  good. 

A  String  of  Pearls. 

Embracing  a  Scripture  Verse  and  a  Pious  Reflection  for  Every 
Day  in  the  Year. 

This  book  is  a  valuable  and  elegant  daily  companion.  Among  the 
"Eeflections"  we  find  gems  from  the  very  best  authors. 

Henry's  Birthday; 

Or,  Beginning  to  be  a  Missionajy. 

Henry  was  a  lad  of  fourteen,  and  after  learning  his  surroundings, 
etc.,  we  have  a  detail  of  the  good  that  he  accomplished  on  his  birth- 
day, which  he  had  devoted  to  benevolent  undertakings.  We  find 
here  much  instruction  about  the  motives,  manner,  and  result  of  char- 
itable giving. 

Harry  Budd ; 

Or,  the  Historv  of  an  Orphan  Boy. 

A.  good  story  of  a  good  boy  from  childhood  almost  to  manhood 
lhe  book  is  got  up  in  superior  style,  and  many  a  little  fellow  has  it 
laid  away  among  his  treasures.  Harry  Budd  is  a  good  model  for 
boys  to  imitate,  and  the  story  is  so  well  written  that  everybody  lik<M 

The  Great  Journey : 

A  l?,Igri,?lfe  ihroilgh  the  Valley  of  Tears  to  Mount  Zion,  the 
Oitv  of  the  Living  God,  made  by  a  Young  Pilgrim. 

This  is  a  sort  of  Pilgrim's  Progress  for  the  young,  probably  one  of 
the  best  imitations  of  Bunyan  extant.  The  cuts  are  of  a  superiof 
ftni^h,  <md  it  makes  a  neat  volume.  '        ' 


BOOK  CONCERN  PUBLICATIONS, 

805  Broadway,  New  York. 


JUVENILE. 

The  Sweet  Story  of  Old. 

Illustrated.    Muslin 

My  Holiday  G-ift. 

Square  octavo.    A  beautiful  book  for  children. 
Illustrated.    Muslin 
Do.  Gilt  . . 

Pretty  Stories  for  Little  Boys. 

Square  12mo.    Muslin 

Pictorial  Catechism. 

Pictorial  Catechism  of  the  Methodist  Episcopal  Church. 
Square  8vo.    Muslin 

Pictorial  Gatherings. 

Pictorial  Gatherings  for  the  Young. 
Square  8vo.    Muslin 

Six  Steps  to  Honor. 

Six  Steps  to  Honor ;  or,  Great  Truths  Illustrated. 
Square  12mo.    Muslin 

Child's  Sabbath-Day  Book. 

Square  12rno.    Muslin 
This  is  a  book  which  corresponds  well  to  its  title,  and  is  just  what 
every  Christian  parent  will  wish  to  have  his  children  read  oflen  and 
preserve  long. 

Little  Frank  Harley. 

Square  12mo.    Pictorial  cover 
Just  the  book  to  please  young  children,  containing  numeroni  «$ 
gravings  and  word-pictures. 

Here  and  There; 

Or,  Earth  and  Heaven  Contrasted. 
Paper  covers 
Mostly  composed  of  appropriate  Scripture  quotations,  accompatied 
by  emblematic  illustrations  and  suitable  verses  of  pretry. 


NEW   BOOKS 


BY 


CARLTON  &  LANAHAN, 

805    Broadway,   N.   Y. 


Commentary  on  Matthew  and  Mark. 

By  D.  D.  Whedon,  D.D.     12mo.      $115 

Half  morocco. 2  50 

Commentary  on  Luke  and  John. 

By  D.  D.  Whedon,  D.D.     12mo I  lb 

Half  morocco 2  50 

Commentary  on  Acts  and  Romans. 

By  D.  D.  Whedon,  LL.D.     12mo 115 

Half  morocco 2  50 

Bible  Geography,  Hand-Book  of 

Containing  the  Name,  Pronunciation,  and  Meaning  of  every 
Place,  Nation,  and  Tribe  mentioned  in  both  the  Canonical  and 
Apocryphal  Scriptures.  By  Rev.  Geo.  H.  Whitney,  AM. 
Illustrated  by  nearly  One  Hundred  Engravings  and  Forty 
Maps  and  Plans.     Three  hundred  and  Eighty-six  closely 

printed  pages 2  25 

Morocco  antique 4  50 

Topics  for  Teachers. 

A  new  and  valuable  work  for  Ministers,  Sunday-school  Teach- 
ers, and  others,  on  an  entirely  new  plan.  By  J.  Compeb 
Gray.     2  vols.,  12mo.    Illustrated.    Also  six  Maps 3  00 

Harmony  and  Exposition  of  the  Gospels. 

By  James  Strong,  S.T.D.    Beautifully  illustrated  by  Maps 

and  Engravings.     8vo 5  00 

Half  calf  or  half  morocco 6  00 

Foster's  New  Cyclopcedia  of  Illustrations. 

Extra  cloth,  beveled  boards 5  00 

In  library  leather 6  00 

Half  morocco 100 


BOOK  CONCERN  PUBLICATIONS, 

805  Broadway,  New  York 


Pearls  for  the  Little  Ones. 

18mo. 

Nothing  can  exceed  the  interest  of  this  new  work.  Thousand* 
have  been  sold,  and  thousands  more  will  be.  It  is  a  perfect  tak* 
with  all  classes. 

A.  Winter  at  Woodlawn ; 

Or,  the  Armor  of  Light  Illustrated. 

The  Armor  of  Light,  the  Christian  armor,  is  "illustrated"  by  fa- 
miliar conversations  which  occurred  in  the  social  circle  at  WoodlawK 
during  a  visit  from  some  relatives,  who  are  the  principal  actors  in  tha 
little  story.  The  main  subject  is  beautifully  elucidated,  while  the 
book  abounds  with  pleasing  incident,  and  is  profusely  illustrated. 

Boys  and  Grids'  Olio, 

Boys  and  Girls'  Illustrated  Olio. 
One  hundred  Illustrations 

A  book  full  of  fine  pictures,  nice  stories,  and  instructive  reading  on 
various  subjects.  It  is  suitable  for  a  gift  or  reward  bock  at~any 
season,  but  has  a  little  special  adaptation  to  the  holidays,  commencing 
48  it  does  with  a  piece  on  Christmas  and  Christmas  carols. 

The  Star  of  Bethlehem. 

The  Star  of  Bethlehem,  and  other  Stories. 

The  G-ood  Shepherd. 

The  Good  Shepherd,  and  other  Stories.     (Eight  in  alh) 

Boys  and  Grirls'  Bird-Book. 

The  Boys  and  Girls'  Ill-jstrated  Bird-Book. 

Historical  Tales. 

Historical  Tales  for  Young  American  Protestants.    Bean  la 
folly  Illustrated. 


Little  Songs  for  Little  People. 


NEW   BOOKS  BY  CARLTON  &  LANAHAN, 

805  Broadway,  New  York. 

Will,  The  Freedom,  of  the 
By  D.  D.  Whedon,  D.D.     12mo $1  15 

Meditations  on  the  Essence  of  Christianity. 

By  M.  GuizOT.     12mo 115 

Meditations  on  the  Actual  State  of  Christianity. 
By  M.  Guizot.     12mo 1  75 

Christian  Purity  ;  or,  The  Heritage  of  Faith. 
Revised.    By  R.  S.  Foster.  D.D.,  LL.D.     12mo 1  75 

Living  Words  ; 

Or,  Unwritten  Sermons  of  the  late  John  M'Olintock,  D.D., 
LL.D.     Reported  Phonographically.      "With  a    Preface  by 

Bishop  Janes 1  75 

Morocco  antique 4  00 

Word  of  God  Opened. 
By  Rev.  B.  K.  Peirce.    Large  16mo 1  25 

Misread  Passages  of  Scripture. 
By  J.  Baldwin  Brown.    12mo.     0  76 

Philosophy,  Principles  of  a  System  of 

An  Essay  toward  Solving  some  of  the  more  difficult  Ques- 
tions in  Metaphysics  and  Religion.     By  A.  Bierbower,  AM. 

Large  16mo 1  26 

Religion  and  the  Reign  of  Terror ; 

Or,  The  Church  during  the  French  Revolution.  Prepared 
from  the  French  of  M.  Edmond  De  Pressense.  By  Rev. 
J.  P  Laoroix,  A.M.     12mo 1  '«• 

Christianity,  Early  Years  of 
The  Apostolic  Era.    By  E.  De  Pressense,  D.D 1  75 

Rome  and  Italy  at  the  Opening  of  the  (Ecumeni- 
cal Council. 

Depicted  in  Twelve  Letters  written  from  Rome  to  a  Gentle- 
man in  America.     By  Edmond  De  Pressense,  D.D.     i2mo.       150